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You made a good point highlighting how privatization actually occurred because of the government elites moving out and shifting powers away from the centralized Imperial influence, and how some religious temples arose indirectly due to the state. The quotes you chose also did a good job pointing out just how much power those elites gained (and lost in other respects) just because they built a residence outside of Daidairi. -Carolyn L.

The Golden and Silver Pavilions: Monuments to Power

The Golden Pavilion (Kinkaku-ji) and the Silver Pavilion (Ginkaku-ji) are two large Zen Buddhist temples in Kyoto, with lush gardens surrounding the temples.

Picture of the Golden Pavilion

Picture of the Silver Pavilion

The Golden Pavilion was built by Ashikaga Yoshimitsu and is an emblem of “Kitayama culture” (119). It is three stories high and covered in gold leaf, with both shinden and shoin architectural styles. The Silver Pavilion was built by Yoshimitsu’s grandson, Ashikaga Yoshimasa, and resembles the Golden Pavilion, except that it lacks silver.  Although it was supposed to have silver-foil on the exterior, it was never added/completed because resources were going to war. The unfinished look of the Silver Pavilion is an example of Wabi-sabi, which is a Japanese aesthetic centered on the acceptance of imperfection. In a way, it also pays respects to Yoshimasa since the structure remained incomplete when he died.

Both these structures are betsugyōs, which are side businesses. They were used by capital elites who “retired from formal imperial posts to exercise greater power from behind the scenes” (99), and represent the exploitation of the hierarchy in order to accumulate private wealth and power. Structures like the Golden and Silver Pavilions were built to “maintain a high level of political engagement” (97) and were “designed to facilitate substantial political and economic engagement” (98) after retirement. In particular, control was held over marriage politics and management of land wealth.

The most successful Kyoto elite, including imperial princes, civil aristocrats, and warrior leaders had residences inside and outside the capital, for different purposes. The residences within the capital were emblems of their public profiles, but their residences outside the capital were “monuments to their extra-public lives, private influence, and spiritual inclinations” (96).  Oftentimes, the people who built and owned these structures would garner more power after retirement than they had while working.

The structures serve to remind us of the magnitude of power and influence aristocrats had, and also show that power was manipulated through large institutions, and temples. Although the grandness of Kyoto declined as power became privatized, these structure show that privatization might have been caused by the people within government, who built these large temples and residences to accumulate power outside of their government posts. These structures facilitated the shift of power to outside the capital, and initiated the fall of the strong mononuclear capital of Kyoto.

Sindhu 

Stavros, Matthew. Kyoto: An Urban History of Japan’s Pre-Modern Capital. Honolulu: Univeristy of Hawai’i Press, 2014. Print.

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Memorialization and Urban History of Kyoto

Incredibly rich in culture, Kyoto is one of the oldest and undeniably historical cities in Japan filled with temples, shrines, palaces, and landmarks. Despite it losing its capital title in the late nineteenth century, it served an incredible purpose of being one of the country’s most successful locations and a residence for the Japanese emperor for over a millennium. Compared to the young and modernized Singapore, Kyoto is highly culturally affluent, deliberately preserved in Japan as a spiritual and traditional East Asian city. Upon arriving to Kyoto, I was immediately struck in awe by its distinctiveness and its difference from any other westernized city I have ever seen before.

Although our stay here was very short, having visited over seven different temples and shrines and well as the Imperial Palace opened my eyes to the unparalleled uniqueness of the city. Despite Kyoto being an urbanized location, it is highly different from the crowded and extravagant Singapore with its bustling metropolis life -- Kyoto is more humble and reserved, with the locals preferring quietness and spirituality over the competitiveness of “kiasu” style. Instead of over-reaching skyscrapers and towers, its blocks are filled with bountiful yet modest-sized stores and shops targeted towards locals and tourists alike -since Kyoto, Tokyo, Nara, Osaka, and a select few cities deliberately attract visitors-, but the ex-capital’s primary attractions are its thousands of temples and shrines. It is easy to weave in and out of the everyday crowds without having to go to far for either; its scenery can be both bustling and incredibly natural, as exemplified by the numerous greenery Kyoto’s temples and shrines preserve, particularly those up in the mountains. Although one of the city’s main revenues is tourism, Kyoto shapes its landscapes differently from almost any other tourist destinations around the world. As mentioned by Stavros, “Even the built-up commercial areas have begun to take on more of a ‘traditional’ appearance as new laws ban the construction of high-rises and the use of bright colors and gaudy signs”, allowing Kyoto to become incredibly distinctive yet popular to those who wish to witness rich culture without being excluded from mainstream entertainment, all of which the city holds (Stavros 184).

Even more, although religion is highly valued here, demonstrating the amount of power Buddhists and Shinto presence had over the privatized lives of Japanese locals, Kyoto still ensured preserving the value of imperial influence in the country’s history. Despite being burnt down, the Imperial Palace was reconstructed and improved to show its importance when Heian-kyo/Kyoto was the capital. As the Edo period began and Tokyo became the capital, Kyoto still conserved another state site, the Nijo Castle, built not by the emperor but still the most influential shogunate, Tokugawa, who deliberately chose to have his first residence built here. All of this accentuate how “the very act of refashioning the discourse itself shows that neither the state nor the capital [Heian-kyo], however shrunken, ceased being relevant and worth preserving” (Stavros 93). Kyoto exhibits the balance of religion, history, culture, and Imperial authority, a trait incredibly difficult to come by in modernized cities meant for tourists.

Having anticipated Japan to be the most exciting before embarking on this trip, I feel extremely delighted to have come and sad to leave. Kyoto is one of the most beautiful places I have ever seen; it epitomizes almost everything an East Asian city should. Although Singapore is one of the cities I can imagine thriving in, Kyoto, being so different and retaining its complete distinctiveness and difference from Western culture, is one I can imagine at least visiting many times and living in, as well. The people here are incredibly kind and helpful. A guesthouse staff member I made friends with volunteers at a place where even local Japanese people gather to learn English just to feel helpful for the tourists who visit, an action I am extremely touched by. Although Singapore attempts hard at memorializing sites for its incredibly diverse population, Kyoto thoroughly succeeds at preserving its heritage sites and being one of the greatest places in the world.

Works Cited

Stavros, Matthew. “Kyoto: An Urban History of Japan’s Premodern Capital”. Honolulu: U of Hawai’i, 2014. Print.

-Carolyn L.

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Kyoto’s Golden and Silver Pavilions

Nobles and elites during the later Heian period enjoyed the luxury of having privatized homes outside of the Imperial Palace, the Daidairi, called “betsugyo”, meaning a site for “side business”. They are retreats where hereditary landholders or people of high positions are able to establish other exurban homes due to their ties with the court and religious establishments -- both the Golden and Silver Pavilions (the former owned by Ashikaga Yoshimitsu and the latter by his grandson, Ashikaga Yoshimasa) are examples of these landmarked sites that have eventually been transformed into famous temples visited by many in Kyoto.

Both temples portray the style of Zen Buddhism, although they are constructed with different types of architecture. The former, with three stories and foiled with gold -due to the elder Ashikaga being hailed as the “King of Japan” (Stavros 98)- displays shinden, samurai, and zen styles, while the latter, with two stories but modeled after its predecessor, displays only shinden and zen, and though it was meant to be foiled with silver, the plan was overlooked as most of the country’s silver was used for war weaponry. 

Both betsugyos were initially made for recreational activities for the Ashikaga shogunates, including religious activities and meditation. Places of sanctuary, the Shoguns had different ideas and visions for their respective temples. The Golden Pavilion is highly intricate and bright, with phoenix ornaments portraying wealth, power, and rebirth, as well as an incredibly large pond surrounded by traditional Japanese garden designs. The grounds were designated to revere the Buddha Amida and illustrate harmony between heaven and earth, connecting life, death, religion, peace, and art in one site. It was meant much more for outsiders to come in and enjoy being inside, as well, becoming an incredible tourist area.

The Silver Pavilion is much more modest in structure, likely due to it never being completed, although this lack of completion also serves as a form of art. Smaller and more humble, the temple is more of an individualistic meditation site, rather than a bustling area for outsiders. Stone and sand displays are laid out around the temple; the trail climbs up the mountains to allow visitors are larger view of the site. Although it still portrays the traditional Japanese garden style, the later Shogun initially used it to separate himself from the outside war, namely the Onin War where most of Tokyo was burnt to the ground. Thus, it is more of a place of isolation.

Despite these differences, both are hailed as Kyoto’s top heritage and religious sites, showing a combination of nature, spirituality, and culture. One is more flamboyant and another more humble, but even so, they simultaneously illustrate the rich civilization elites of the later Heian experienced.

-Carolyn L.

Stavros, Matthew. “Kyoto: An Urban History of Japan’s Premodern Capital”. Honolulu: U of Hawai’i, 2014. Print.

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I like how you mentioned Heian-kyo’s location as advantageous and defensive, both of which primarily protect and serve the purposes of the Imperial palace. The capital did succeed for a while because of where it was placed, so that was a good point. -Carolyn L. 

Kyoto’s Imperial Influence

Kyoto, Japan (or Heian-kyō, its historic name) was founded in 794 (Stavros 1) for the “express purpose of serving as an inert venue of imperial government and ritual” (Stavros XVIII). The premodern Imperial Court of Kyoto has indeed had a tremendous impact on the development of Kyoto as well as its current state. The Imperial Court held a large degree of control over its subjects by enforcing an extreme level of respect for it. As the capital of the Japan, Kyoto was intended to be a sort of cultural center for Japan. The name “Heian-kyō” translates to mean “the Capital of Peace and Tranquility” (Stavros 6), and much effort was made to instill these values into the culture of Kyoto.

Kyoto’s location was chosen because of its advantageous position nearby several rivers with mountains surrounding it on three sides for defensive purposes. The streets of Kyoto were planned in a grid pattern surrounding the Imperial Palace. These roads served an important function as a stage for “highly scripted and grandly orchestrated public processions carried out by the emperor” (Stavros 11). The city blocks, called machi (Stavros), were carefully organized using a system that ensured that land was properly allocated according to social class, which had been an issue in other cities. 

Despite the bureaucratic nature of the Imperial Court’s governance, it seems that many of its policies ultimately did not work out as planned. In premodern times, many issues, including “financial problems and natural disasters” (Stavros XX) threatened the success of the state’s overambitious plans and prevented its plans from being fully realized; however, many of its founding principles have been retained with “remarkable resilience well into the succeeding eras” (Stavros 1) following its rule. 

Kevin J

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The Imperial Court and Kyoto

“Heian-kyo was meant to be a mononuclear capital: the imperial institution was the political, economic, and social center of gravity, and every constituent element of the city was oriented -physically and philosophically- around a single, unified public core embodied in the emperor and his palace compound” -- Stavros, Page 2

Heian-kyo means the “capital of peace and tranquility” and was the origin of Kyoto’s urbanized state. Despite the city being one of the most influential and ambitious ideas in Japan’s history, many things fell apart after the its conception was too grande to follow up and complete. The capitol was meant to be hierarchical; the emperor had the most power, followed by ranked individuals, and then ending with commoners, but land was distributed highly unevenly and unprecedented construction of the city caused its plan to fall apart. The Daidairi, the emperor’s walled imperial inclosure, was supposed to be the “top of the polity and the center of society” (Stavros 8), shaping the roads and structures around it; urbanization would only follow in a highly organized way surrounding the imperial palace, a fashion highly akin to traditional Chinese civilization. City blocks called machi were split amongst the people based on position and power, which, though meant to be efficiently planned, became properties of dispute. Eventually, and unfortunately, though Heian-kyo succeeded temporarily as a functioning capital, its centralized purpose eventually fell apart as religion and other social influences took place, turning the society into one that was no longer “organized around a single political or economical nucleus” (Stavros 41). Although the imperial court still played a highly important role in Japan’s society, it was no longer the focus of the people when urbanization became impractical and hard to keep up.

-Carolyn L.

Citation

Stavros, Matthew. Kyoto: Urban History of Japan's Premodern Capital. Honolulu: U of Hawai'i, 2014. Print.

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I really appreciate how you summarized almost everything we went through everyday to get around the city as well as the average person’s experience (not just ours as tourists); even more, you also mentioned the downsides to Singapore being so efficient and how, though most things may be convenient, labor and freedom are still costly. Nice pictures! -CL

The observable rapid growth and development of Singapore within its short history as well as its increasingly significant relevance within the geopolitical and economic context of South East Asia and the world has legitimized the city-state’s claim to becoming a global city. Prominent national...

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Singapore Reflections: Globalization

-Carolyn L.

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I like how you emphasized the dissimilarity between Bombay/Mumbai and Singapore in the terms of social organization and protests; instead of saying how they are similar in some way, it shows that the two cities cannot differ more because the former’s rebel group is much more violent. -Carolyn

“The Sena adopts, interprets, mediates, transforms, and negotiates the symbols that arouse responses in a city largely populated by rural immigrants, packed densely in degraded areas and slums, and subject to feelings of cultural angst. It recognizes the need to promote the dreams, fantasies, and...

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What are the prospects for the future? (Patel, 345)

Patel, Sujata. “Bombay/Mumbai: Globalization, Inequalities, and Politics,” in World Cities beyond the West: Globalization, Development and Inequality, ed. Joseph Gugler (Cambridge, 2004)

I am following another blog, humansofspore, and several of the people highlighted noted a sense of loneliness and despair while living in Singapore. Every day is the same... there is no end. Those who struggle lack meaning and vitality in their lives. In an urbanized city, you encounter hundreds if not thousands of people just in one day, passing by, and though you are only a breaths away from them, you cannot be farther. The globalization of Bombay/Mumbai caused further disparage for the working class and increased the gaps between socioeconomic classes; inequality prevailed over success of the city, and the millions who moved and live there are struggling to stay. In some manners, for some people, Singapore feels the same: they are lost, what can they do? There is not much opportunity for people to simply freely decide that one day they would change their lives completely. Life can be inflexible sometimes in a globalized city.

But I also believe that there are still many positive aspects of urbanized life that were overlooked in this article and that are highlighted in humansofspore. Maybe not as many, there are still a few. My own cousin here is, though tired, satisfied with where she is right now. My mother’s friend is very well-off, though she is indeed lonely, but she still often enjoys times with her friends. Of course, they are middle-class and thus may not have that sense of struggle that many working-class residents do. So what can we say is representative of Singapore and Bumbay/Mumbai?

Those who are thriving, or those who are striving?

I cannot side with one and completely disagree with the other.

-Carolyn

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Singapore thoughts

I met my closest cousin for the first time in nine years. She is fifteen years older than me, has a family here, and is established. Her happiness here is more than I could ask for. And her family is so incredibly beautiful. Nothing beats reuniting with family; blood still tells.

I also met my mother’s college friend for the first time in my life. Despite never having seen each other before, it was already as if I was rejoining with someone I have known for a long time, and the China in us gave us reason to feel at home with each other.

Although I have never been to this country, it reminds me so much of China -- but it is not! It is so diverse, filled with incredible places and people and things to do. It is so busy. It may seem like just another urban city with bland people, but I know there is still so much more to explore and it is still bustling with life. I want to know more of it. I want to learn.

Two days ago, a Malay lady in a dark purple hijab was quietly drinking her tea bought from a vending machine outside the classroom our program students take classes in. It was on the NUS campus. I was thirsty and craved some tea, too, but I did not have coins, only a two Singaporean dollar bill. As I was contemplating going to the canteen for change. the Muslim lady walked up to me and said the machine only accepted coins. I nodded and “ah-ed” in realization. She gestured to drinks and spoke in a heavy accent; I could not clearly understand her English and thought she was going to buy another drink, so I stepped aside. However, she shook her head and held some coins in front of me -- S$1.20 exact, just enough for a drink, and I realized that she was giving me change. I nodded again, and was about to hand her the two dollar bill in exchange, but she shook her head once more, dropping the coins into my hand. “For you,” she said, and wiggled her fingers when I protested. “It’s okay, for you.”

I thanked her profusely, bowing, suddenly feeling incredibly meek, but she only smiled brightly and waved. “You remind me of my daughter.”

To say I was touched was an understatement. Such a small gesture of kindness meant a lot (no matter where you were), but that you would experience that from a foreign stranger, that you would suddenly feel even the tiniest sense that you are at home, makes everything worthwhile.

To be honest, I was brought up by a traditional Chinese family who were wary of Muslims. My mother warns me that they are incredibly strict with women, that females barely have any rights, that they can be violent and oppressive. She was rather upset my own sister dated a friend who came from Pakistan and escaped from his Muslim family. Thus, I have always had this impression that people of Islam were not nice, and that I should stay away. But how unfair is that to the actual people, to judge all of them just based on their religion? It is just like judging a whole race based on their skin. None of that defines who each of them are. That unjustified fear and bias is unhealthy and prevents humans from opening their eyes. There are still so many people to see.

What a kind lady: thank you. Just one small action of kindness made me truly see that actions and words define humans, not their color, religion, or background. Dear Auntie, you made my day, and I wish you the best with you and your family.

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SEA thoughts

My school is amazing and has an amazing program: Southeast Asia Study Abroad. This summer of 2015, the students in this program have the privilege of going to Singapore, Malacca/Melaka and KL in Malaysia, and finally Kyoto in Japan. We stay in Singapore the longest and have already been to Malaysia, and we upkeep a blog to recollect our experiences and memories while on this journey.

Despite being born in America, I still consider myself Chinese. For the first time in years, I am again surrounded by a Chinese majority who speak to me as if I never left what I still consider home -- my mother and grandmother’s hometown in Shandong, Jinan. Of course, the Chinese in Singapore are completely different from those in actual China, but switching between English to Mandarin is incredibly refreshing, but it is both amusing and saddening to hear people say, “No way, you’re not American, you’re pulling my leg”, because though I claim a Chinese ethnicity, America is my home, too.

We take classes on this trip. My professors are right in saying: Though we do it just for simplicity, we cannot just separate the world into the East and the West, or the North and the South. That suggests that you can only choose one place to belong, and more often than not, it is unfair. My two homes are literally halfway across the world from each other; they are completely different, even opposites. But I can find myself being assimilated in both places, and I would not exchange this feeling of being torn yet being whole with anything else; I don’t want to belong to just one place. I want to belong to the world.

This trip to SEA has already broadened my mind. I know who I am, and feel so honored to have the places and people to verify that identity with me.