Historical research is a complex process that comprises many factors and steps. Considering the nature of the analysis, historians require an array of solid evidence in order to obtain an understanding of the past. The earlier period they study, the more difficult it becomes to find such evidence. The history, in general, and especially its major events remain subject to interpretation that often becomes vaguer as it is processed through the prism of the time and evolution of social thought. Subsequent analyses add new dimensions to past discussion, often making it difficult to discern the core of the historical truth. Under these circumstances, researchers lay an increasing emphasis on primary sources. They include written documents, visual artifacts, and various works of art and culture that were contemporary to the events in question. Such sources provide invaluable knowledge in regard to the ways in which society though and acted within a specific period. More importantly, primary sources are not processed through modernized philosophical frameworks. This essay explores the role of primary sources in providing indispensable information for historical research in East Asia to 1500.
One of the key effects of primary sources consists of their ability to alter the perception of history, in general. Since earlier stages of education, students examine the various events of the past. However, the way in which they are presented and perceived becomes crucial. In most cases, history is sees as string of consecutive events that have a date, often approximate, as well as a location. From students’ perspective, these occurrences remain distant, which is why they grow detached from them. At the same time, each line the calendar of history has an extended context behind it. This context includes complex social, economic, and political factors that shaped the course of history, attributing a different, more profound meaning to it. Moreover, history possesses a strong element of invaluable human experience. Evidently, it cannot be fully appraised through the representation provided by secondary resources, rendering primary ones crucial.
Primary sources are essential in establishing a professional, evidence-based perspective on the historical matters that serve as the focus of the research. They extend the limits of researchers’ perspectives and substantiate them. In a way, the work with primary sources becomes the impetus that allows scholars to proceed from simple historical studies to profound academic research. Practical observations suggest that people working with such materials become fascinated by them. As a result, primary sources highlight the extended, multi-faceted context surrounding even the most distant events. More specifically, they show not only what happened, but also why. The case of Asakura Toshikage, Echizen’s daimyo in the 15th century, and his law code of 1480 is an interesting example. From a distant perspective, the examination of this law may be limited to simple statements of fact, describing the main points. However, the primary source in the form of the original document’s text introduces much more valuable information. Its examination reveals the priorities and challenges of daimyo lords of the time, who sought to systemize their power in a decentered society of medieval Japan.
At the same time, another important role of primary source is to introduce equity into the historical research process. As inferred from experience and observations, such research tends to prioritize political and economic aspects of the past. A considerable emphasis in laid on these elements, translating into the contents of history books and syllabi. Students and scholars learn many facts about political systems, economic struggles, wars, and crises of the past. Nevertheless, little information is presented in regards to the actual contemporary society. In the context of East Asia, a similar tendency can be observed.
The field possesses numerous accounts of Ancient China in terms of the political intricacies across its major dynasties, as well as the dogmas of its prevailing Confucian philosophy. Certain aspects of Chinese traditions are revealed through the translation of ancient artifacts, such as bone inscriptions. The diaries of prominent explorers of the medieval time also serve as excellent sources of invaluable information, and Marco Polo made a key contribution to the understanding of the early Chinese civilization. However, behind these events, there was an actual society with its own view of the events. Han Fei was one of the prominent followers of Confucius and a student of the philosopher Xunzi. However, at a certain point, he opts for a different worldview, a more pragmatic one.
His writing has been recorded and it reflects the reasons for his choice. More specifically, Han Fei reflects on the concepts of humaneness, good faith, and integrity. He criticizes the bureaucracy of the time, recounting its detrimental impact of the societal behavior. This way, Han Fei’s work provides insight into society’s views in regard to the authoritative paradigm of Ancient China. Had such sources not been studied, this angle of research would not have received sufficient coverage. Accordingly, the role of primary sources in, indeed, to enable a comprehensive, less biased perspective on history.
On the other hand, working with such materials requires a specialized, professional approach. Primary sources demonstrate several particularities that make their examination challenging is some respects. First of all, the correct materials are to be located and retrieved for further examination. The widespread of electronic databases and libraries facilitates the search of primary resources, but the scholar remains expected to possess sufficient knowledge that will determine the research direction. Second, primary materials were not initially created with an aim for further interpretation by historians and scholars. These works are self-contained, as it was never the author’s idea to make them easy for research. In his letter, Imagawa Sadayo addresses his brother in personal correspondence, implying that the latter has the required knowledge to understand the ideas. The investigation of these materials remains demanding in terms of research competence and background knowledge, as in the case of the Debate of Salt and Iron. Thus, while primary sources complement and extend the understanding of history, the research process cannot be limited to them solely.
In conclusion, primary sources remain a vital source of invaluable historical knowledge. They ensure insight into the major events and processes of the past from a contemporary perspective. Across the course of history, many pieces of knowledge become subject to different interpretations that change the way in which they are presented. This tendency may be enabled by the emergence of certain biases or simple redefinition of prevailing philosophical paradigms. The history of East Asia is long and abundant, often making it difficult to put the data into an appropriate perspective. Primary sources show scholars that each era of the past was equally complex and broad, extending beyond political relations and economic processes. They highlight the nexus between the contemporary institutes of social thought and major pages of history. Through the examination of primary resources, researchers understand why East Asian nations opted for specific development routes. The authors of the time underline the personalized dimension of the discussion, showing how people’s thought and actions translated into the global entity of the history of East Asia in the Medieval period.
An Overview East Asia to 1500
The East Asian region is of great interest to historians due to its complex social and political landscape in the pre-Modern era. In fact, East Asia demonstrated rapid development in the Medieval time. Many famous inventions come from its nations who possessed prominent philosophers, artists, poets, military commanders, and scientists. East Asia is a diverse region that saw an array of pivotal points in its pre-1500 history. Across these eras, the great civilizations of China, Japan, and Mongolia attained truly unprecedented development rates. As a result, these nations had a strong impact on the global development of history and philosophy. Furthermore, in the pre-1500 era, Europe that was still experiencing the repercussions of the Dark Ages, following the collapse of the Roman Empire, paled in comparison in many ways. East Asian history of the time left an important legacy in the form of religious and philosophical ideas that remain prominent today. This argues that such concepts had a strong influence of the development of East Asian nations in the pre-1500 period.
In the context of East Asian studies, the Japanese culture is one of the most prominent cases. Across the pre-1500 period, this nation formed the core of the region’s civilizations, being characterized by its military power based on traditions and subordination. The early Japanese civilization patterns were determined by the geographical features of the land. Japan is an archipelago with a multitude of islands possessing difficult terrains, which made the connections between various parts challenging. The historical decentered paradigm of the country stems from these factors, as each province had to be largely self-reliant. This idea comprised economy, as well, leading to the distribution of wealth around provinces rather than in the hands of a single ruler. Thus, the competition between different parts of Japan was present on political, military, cultural, and economic levels.
Nevertheless, the nation retained links with its foreign neighbors, namely China. In the earlier Nara period, the philosophical and cultural influence of the latter contributed to the development of the Japanese governmental and societal frameworks. More specifically, the islands saw a surge in Buddhist ideas that shortly became the dominant worldview in Japan. Simultaneously, the country borrowed the Chinese principles of governance and leadership, adapting them to the local particularities. Nevertheless, the persistence of this model remained limited in Japan, as conditioned by the aforementioned factors.
The geography and psychographics of the society prevented the Chinese-paradigm from establishing a lasting presence in the archipelago. The geographical division eventually translated into the social one, as the decentralization of Japan continued, weakening the authority of the emperor. One of the key particularities of Japan in terms of ideology consists of a unique blend of religious philosophies. Shinto and Buddhist beliefs have historically co-existed in the country, following the influx of the latter in the Nara period. The Japanese have established a strong ideological perspective that focused on familial and clan values. Thus, each territory of the pre-1500 Japan favored its local values and prominent personalities. In the later period, it translated into the authority of the shogun. The unique nexus of Buddhism and Shintoism determined this process to a considerable degree.
The blend of Confucian, Buddhist, and Shinto beliefs produced the famous code of Bushido that had a colossal influence on Medieval Japan. This code provided people with a set of seven virtues that served to guide them through social life and politics. Honesty, integrity, dedication, and willingness to die for the just cause defined the behavior of Japanese warrior. As prompted by the Bushido code, they saw real world and the afterlife as two extremes of the same entity, hence the devotion to the higher purpose. Bushido established the warriors’ preparedness to defend their localities and principles in the name of the shogun. In turn, such a level of dedication became the foundation upon which local governments built their authority and contributed to the political and military decentralization of pre-1500 Japan. The philosophical prism of the nation reflects the nexus between the spiritualism and practicality characteristic of Japan.
On the other hand, China represents another key power of the East Asian region pre-1500. Its development patterns are inherently different, as compared to Japan because of the geographical factors, as well. China is mainland nation that has sought to establish its dominance across the Asian continent throughout its history. If the most prominent period of Japan’s earlier history is characterized by the decentralization of power and increasing roles of local authorities, China pursued a different path. Historically, this nation remained united around its emperor whose role was determined by the beliefs originating from the ancient period.
According to the prevailing views of the Zhou dynasty, the development of country was in line with Tian, or the cosmos itself. In other words, the superior entity had its own design for the Chinese people. However, the reasoning of Tian could hardly be fathomed by common people. Consequently, the Chinese believed that the emperor wielded the unique power to understand, interpret, and broadcast the transcendent will of Tian to the people. In a way, the ruler remained the conductor of the higher power appointed by the cosmos. Thus, followers relied on their emperor as the link between the Earth and Heaven.
These factors determined the centralized direction of China’s development across early stages. Naturally, the geographical characteristics of the country contributed to the process, as Chinese emperors found it easier to unite the mainland, as compared to the Japanese location on an archipelago. The economic might of the nation became concentrated in the hands of the ruling dynasty protected by The Mandate of Heaven. In a way, the entire cultural and political framework of earlier Zhou China was based on the beliefs revolving around the Mandate of Heaven.
However, the situation could persist endlessly, as the evolution of philosophy and social thought prompted lasting political repercussions. The final centuries of the Zhou dynasty saw a surge in new philosophical concepts. Among them, the teaching of Confucius was a prominent one and suggested a different direction of the state development. He inherited the key concepts of the Mandate of Heaven and developed them further. For Confucius, Tian remained a crucial element of the universe, representing the omniscient cosmos that cannot be deceived. According to his views, people were born innately good, but were still subject to corruption. In this regard, Tian put everyone to an ultimate test of the virtues, determining the fate of each soul. While Confucianist ideas of providence dominated in the Chinese society, alternative worldviews continued to grow in scale and importance. Subsequently, the era of the Warring States emerged and lasted across several centuries, as the central authority provided by the Mandate of Heaven grew weaker. China could no longer see the concentration of wealth in one hands, which is why economic factors contributed to the disputes.
At the same time, the discussion of pre-1500 East Asia often comprises such an important page of history as the Mongol Empire. This nation was highly militarists, pursuing an aggressive expansionist policy across most of its existence. The role of the philosophical beliefs was different in this community, as it mostly relied on the pragmatic aspects of life. More specifically, the indigenous philosophy of the Mongols was centered around the elements of the Earth. Accordingly, the beliefs were practice-oriented, as they reflected the daily struggles of the nomad nation. Unlike China and Japan, the medieval Mongol Empire saw a reverse correlation between philosophy and politics. More specifically, as the expansion of Mongol lands continued, the customs of the conquered territories permeated the nomad culture. The more primitive ideas of the Mongol Shamanism experienced a strong pressure from Buddhist philosophies of the Chinese regions under the Khan’s rule.
The central authorities of the Empire did not object to religious or cultural diversity, allowing people to pray any major god of the time, as long as it was for the well-being of the ruler. In a way, the diversity of beliefs contributed to the expansion of the Empire, allowing it to retain immense territories. The ability to preserve traditions and religious values was a major factor that prevented residents of the conquered territories from openly opposing the rule of the khan. This way, the strong economy of the Empire was formed, becoming the key pillar of the expansion. Through cultural and religious assimilation, Mongols were able to utilize the resources of the new territories for the benefits on their great quest.
Ultimately, the exact relationship between society, politics, and religion in pre-1500 East Asia remained uneven, but the connection itself was present in all cases. In ancient Japan, beliefs and natural features of the land co-existed in a peculiar harmony. This nexus enabled a complex relationship between the natural and the spiritual, which determined the political development of the archipelago across its earlier periods. At the same time, China became the place of origin for major religious concepts, namely Confucianism, that had a direct influence on the highly spiritual society of the country. In both cases, the philosophies were inseparable from the institutes of rule and authority, although in different ways. On the other hand, the Mongol Empire practiced another approach, in which the political and military life of the nation affected the religious landscape. Overall, philosophy remained a crucial aspect of East Asia’s development to 1500.