It is reasonably well known that relations between Korea and Japan have been far from cordial throughout the twentieth century.  The reasons for this, however, are less well known.  On account of Japan's imperialism and in particular its colonisation of Korea from 1910 to 1945, the nationalisms of Korea and Japan have been characterised as defensive and aggressive nationalisms respectively.  Indeed, Korean nationalism has long been viewed as a response to Japanese imperialism.  Accordingly, when the relation of religion to nationalism in each country is considered, it is often portrayed in the one case as a humanistic impulse to oppose the manifold injustices of colonial domination of one nation by another, and in the other case as a dehumanising, somewhat fascist means of justifying oppression abroad and suppression at home.  In both cases, moreover, the nationalist function of a religion is regarded as the origin of, or cause of interest in, the religion. 

Through a systematic historical examination of the rise of nationalism and its religious connections in Korea and Japan since the mid-nineteenth century, this course aims to question these common perspectives.  The course will commence with an examination of the domestic and international challenges facing East Asia in the 19th century, and will move thence to examination of the origins and development of "modern nationalism" in Korea and Japan, comparing their varieties of restoration, reform, reaction and rebellion, and the paths by which the two nationalisms collided in the early 20th century.  Throughout the course, we will pursue two major objectives.  First, particular attention will be paid to the pre-imperialist, pre-colonial development of nationalist movements in the two countries and their continuing legacies in order to dispel the myths that nationalism and aggression were inextricably related in Japan and that Korean nationalism was a creation of Japanese imperialism.  Second, the origins, spread and content of the relevant religions will be analysed in some detail, so that pictures of religion serving the interests of nationalism will be balanced by examples of religious independence from and opposition to nationalist worldviews.

Grades will be determined according to performance in the essay, final examination and tutorial presentation, with percentages apportioned as follows.    

• Tutorials (Presentation & participation): 20%    
• Essay: 40%    
• Final examination: 40%   

Three class hours per week

There is a course packet for this course, which contains the basic readings for each session and which should be brought to every class.  I have appended a reading list to the syllabus, and students are expected to do further readings, especially for classes at which they are taking a leading role.  It is also expected that students, if they have nor already done so, familiarize themselves with basic texts on modern Korean and Japanese history,  such as those by Carter Eckert (et al) and Bruce Cumings on Korea and Marius Jansen and Peter Duus on Japan. It would be advisable to bone up on histories of nationalism in Korea and Japan, some of which are included in the reading list.

For those with sufficient ability to read original sources in Korean and/or Japanese, I would be most happy to discuss what relevant and interesting sources might be read.

By the end of the course, it is intended that students will have gained their own historical understanding of the complexity of both religion and nationalism as major cultural phenomena and the ways in which cultural movements affect historical outcomes, and some ability to undertake informed historical analysis generally.