Comparing Hamilton's View Of Japan To Christianity

They provide certain time periods which help the Hawaiians know their history. This appeal to logos helps convey her message that the truth behind the pagan Hawaiians is concealed by the white historian point of view. As the chapter continues, she has been highly influenced throughout her life that historians have been accurate on who the Hawaiians used to be. “This was the West’s view of itself through the degradation of her own past” (Trask 117). The argument she makes here channels her turning point in the article to bluntly declare that she has been seeing her history from the wrong perspective. Her very little use of logos throughout her selection enabled her audience to start trusting her main argument and persuaded readers to see her point of view. This is due to the high regard of oral traditions and ways of knowing that the Hawaiians were pronoun for.

Christianity and Buddhism are two different religions that developed and spread contemporaneously in during the Classical Period different territories. Both of them share some similarities as well as differences. Both of these religions were founded based upon different principles taught by different people; in Buddhism’s case Gautama Buddha a thinker and in Christianity’s it is Jesus Christ who is a prophet. These two universal doctrines spread in times of chaos, in which citizens of their own territories were looking forward to achieve salvation of any kind. Although alike these two doctrines didn’t have a

The role of tradition within religion in medieval Japanese society was of great significance. Shinto and Zen Buddhism were two of the major religions practiced in medieval Japan. Shinto was mainly concerned with daily life, while Zen Buddhism prepared the people for the life to come. The samurai also followed an important code called Bushido, a form of warrior philosophy. The ancient Japanese religions helped people understand the universe and also provided a connection between the physical world on earth and the spiritual world.

Each strove to maintain a centralized government. For Japan the leader was to be called an emperor or empress who could only be a part of the royal family if they were related to the Shinto sun goddess. As for Europe, the leader was to be called a king or a queen. Like Japan, not just anybody could become royalty. Kings and queens came from a long descent of an Imperial family. Tradition was that the first born son of the king would become the next ruler following the kings death. However, if no legitimate son were born then the daughter would become queen. In Europe, the royal family and institution was usually

18) Do you think Equiano’s mind was “colonized” by the religious views of Christianity? (719-21)

In Bartolome De Las Casas’s ‘A Short Account of the Destruction of the Indies’,De Las Casas brazenly criticizes the persecution of the inhabitants of the Americas by the Spanish colonizers- and makes it clear what he believes are the motivations behind their actions. De Las Casas effectively molds his language to provoke compassion towards the natives while establishing a feeling of animosity toward the colonizers. Making sure to not go as far as to alienate the king, he never argues for equal rights for the natives, but instead uses his positon as a priest to advocate for the saving of the natives lives to convert them to Christianity, and then uses this rationale to persuade the king to intervene.

During the early nineteenth century, both China and Japan enforced policies restricting foreign trade in order to avoid industrialization and western ideas, but after both societies experienced foreign invasions and unequal treaties being established by foreigners, Japan began to industrialize and became imperialists trying to create an empire, while China differed in that the people wanted reform and government restrained the reformation of their society, therefore causing multiple rebellions and overall the collapse of their empire.

The conflict between Japanese Culture and Christianity is a main focus within Endo’s work, and we are led to think that Christianity will have to adapt to take root in the ‘swamp’ of Japan. As Kichijiro puts it, “A tree which flourishes in one kind of soil may wither if the soil is changed. As for the tree of Christianity, in a foreign country its leaves may grow thick and the buds may be rich, while in Japan the leaves wither and no bud appears. Father, have you never thought of the difference in the soil, the difference in the water?” (Endo 179) When we look to scripture regarding culture, and the East

An important aspect of Todorov's thesis is his well-supported claim that it was precisely the claim to European racial superiority that Christianity strongly reinforced and provided justification for the actions of the Spanish, even in its most severe manifestation. In fact, Todorov invokes the unimaginably horrible image of Catholic priests bashing Indian baby's heads against rocks, allegedly to save them from damnation to hell, which their "savage" culture would have otherwise consigned them to. The logic of this deed and others like them illustrates the destructive influence of Christianity in the Colonial project, which lies at the root of the hegemonic self-image of Western experience--first defined from the perspective of Columbus and Cortes.

According to our text, Huston Smith believed that all religions were essentially the same, whereas Stephen Prothero believes that they are all fundamentally different. These two differing opinions can be looked at further by comparing two of the world religions: Christianity and Buddhism. I believe that all religions are a mixture of both; religions are essentially the same and are also fundamentally different. Christianity and Buddhism both have similar aspects within them, and they have different aspects as well. In order to make sense of the world, one needs to have knowledge of religion and the implications it has on society (Prothero).

In 1900 many assumed the twentieth century would be a Christian century because Western “Christian empires” ruled most of the world. What happened instead is that Christianity in the West declined dramatically, the empires collapsed, and Christianity’s center moved to Africa, Asia, Latin America, and the Pacific. (Logos) In the beginning of “The Unexpected Christian Century,” Sunquist is mentioning the fast paced overview of Christian missionary expansion, starting with the effort of the apostles described in Acts, describing the difference of the royal church and the transformation of “tribal Europe,” and ending with both Catholic and Protestant works of the late early modern period.

During the conquest of the new world, the idea of varied culture was far from the minds of the Spanish exploring the Americas . This lack of thought for other definitions of normal allows modern readers to better understand the debate of the time: the moral obligations associated with subjugation and conversion. Two Spanish theologians, Bartolomé de las Casas and Juan Gines de Sepulveda, thought that their specific means for carrying out the tasks of evangelization and colonization were superior to the other. Though no clear winner of the dispute over a “just war” was declared, their argumentation continues to be discussed due to its relevancy.

The first and last chapters of The Buddha in the Attic begins with the classification of Japanese’s social roles inheritance in the foreign land and the uncertainty that surrounds everything and everyone. As Otsuka wrote, “This is America, we would say to ourselves, there is no need to worry. And we would be wrong,” (18) and renders vividly the disappearance brutality in Chapter 6 Traitors, “It’s the President’s order,” she said. And who were we to question the President?” (99).

The task at hand is quite impossible, especially in a ten-page paper. I am about to compare two entire religions, that is two entire belief systems that certain individuals have devoted their entire lives towards; that generations have sought to follow, further, and protect with their lives. I will attempt to do this, but please bear in mind that my personal views will inevitably surface to a great degree and I will be prone to taking sides. I believe in fact that these two systems are poles apart and have very few similarities indeed. In this sense I am forced to conclude that they are hugely incompatible and that very few people will be able to accept both. In other words, a person who is

At first glance the traditions of Christianity and Buddhism appear very different from each other. One centers around a God that was at one time physically manifest on earth in the human form of his "son" Jesus Christ, the other primarily worships a historical figure that gained divine status through enlightenment. This assessment is broad at best, especially in the case of Buddhism where the Theravada and Mahayana traditions differ significantly. Christianity also has division within itself, the most prominent being between the Roman Catholic and Protestant systems. There are however, despite obvious differences, some very interesting similarities between Buddhism and