The Flourishing of Dejima, Japan's Overseas Gateway

Kim Yu-ran · London School of Economics

Introduction

As I walked into Dejima, our first destination, I followed the line separating the new city from Dejima. This line was formed by reclaiming land around Dejima, an artificial fan-shaped island built to serve as a port, with restricted access for the general public. I felt a peculiar thrill as I walked freely back and forth across this boundary, which once could not be crossed by just anyone. The fact that we were entering Dejima, a place that even the Joseon missions could not enter during the period of national isolation when no foreigners other than the Dutch living in Dejima were allowed to set foot on Japanese soil, made Dejima even more attractive and intriguing. Whether it was due to the tension of the presentation or the feeling of entering forbidden land, the short time I spent walking along the boundary line to the entrance of Dejima was the most exciting and memorable moment of the expedition.

For the Dutch, who were the only ones permitted to trade with Japan, life on Dejima might have been a privilege, but also a terrible nightmare, like living in a prison. On Dejima, which is small enough to explore in an hour, what did they do for years, and what did they eat? Fortunately, within Dejima, which has been well-preserved as it was, we were able to experience their lives in detail and examine how they changed the history of Japan on that small island.

The Empire of 'Aranta' and Dejima

Aranta's International Standing and Japanese International Politics Japan's modernization was achieved through the adoption of Western civilization. Therefore, to understand Japan's modernization, it is necessary to examine how Japan formed, maintained, and concluded relationships with Western countries.

Historically, Japan's interactions with the West can be divided into stages: interactions with Portugal, the Netherlands, Great Britain, and the United States. Japan's first encounter with the West began in 1543 when a Portuguese navigator was shipwrecked on the southern tip of Kyushu. However, during Japan's modernization period, the country that engaged in exclusive trade with Japan for the longest period and was the most active in disseminating Western civilization to Japan as a trading partner just before the Meiji Restoration was Aranta

(阿蘭陀),

known as

the Netherlands. When we think of the Netherlands, we might imagine a small European country with windmills and tulips, or the land of Van Gogh and Rembrandt, but the Netherlands was once a superpower that dominated the world. In the 15th century, during the European Age of Discovery led by Portugal and Spain, maritime power was national power. After the establishment of the Dutch Republic in 1581, the Netherlands seized maritime control from Portugal and Spain, reaching its golden age in the 17th century and emerging as a global power. To explore new trade routes outside the spheres of influence of Portugal and Spain in India, Southeast Asia, Africa, and South America, the Netherlands established the Dutch East India Company (Vereenigde Oost-Indische Compagnie, VOC) in 1602, the first joint-stock company. Subsequently, the Dutch East India Company expanded its reach, using Batavia (present-day Jakarta) as its base in Southeast Asia, New Amsterdam in North America, and Japan in East Asia. Unlike Portugal and Spain, which pursued profit through trade while emphasizing Christian proselytization, the Netherlands focused strictly on profit-driven trade. To this end, the Dutch government guaranteed the East India Company's monopoly on East Asian trade and granted it immense powers, including the rights to negotiate and conclude treaties locally, command military forces, administer justice, and mint currency. Based on this, by 1670, the Dutch East India Company had grown into the world's largest company, employing approximately 50,000 employees and 30,000 soldiers, operating over 200 ships, and providing shareholders with an annual return of up to 40 percent (Anonymous author, 1998). 2. The Flourishing of Dejima, Japan's Overseas Gateway

Buoyed by this success, the Netherlands rose to become a global power and entered its golden age, not only within Europe but worldwide. Interestingly, the period when Japan switched its main trading partner from Portugal to the Netherlands coincides with the rise of the Netherlands. Looking at the major currents of Japan's interactions with the West, Japan demonstrated highly skilled international politics by shifting its main trading partners in accordance with the rise and fall of Western powers, thereby riding the wave of rising powers and creating unique cultures in each period through active exchange with them. While Japan's first encounter with the West was accidental, subsequent interactions took place on a meticulously planned stage, and in terms of international politics, Japan skillfully employed strategies of bandwagoning and transformation.

The traces of Japan's interactions with the West, conducted under strict planning and regulation, are shaping contemporary Japan. This article will examine the horizons that Rangaku

(蘭學),

which flourished and declined with Aranta, the Netherlands,

reached, and how Rangaku

remains as a trace in present-day Japan.

From Portugal's Dejima to the Netherlands' Dejima Dejima is well known for serving as the sole breathing hole connecting Japan to the outside world during its period of national isolation. During that time, Dejima was the location of the Dutch trading post and also served as a training ground for Rangaku

(蘭學),

the study of Dutch learning.

However, Dejima was originally intended for Portugal, Japan's first Western trading partner. Following the shipwreck of a Portuguese navigator on Tanegashima Island

(種子島)

in southern Kyushu in 1543, Japan, greatly interested in the power of the firearms he possessed, continued trade with Portugal and began to adopt Western civilization. During this period, Nanban-gaku

(南蠻學),

the study of Western knowledge written in Portuguese, developed. In addition to trade goods such as silk, wool, ivory, coral, and sugar, Western medicine, astronomy, and geography were introduced to Japan, laying the foundation for Japanese rationalism.

However, interaction with Portugal was accompanied by Christian proselytization. At that time, European powers sailed with the objectives of conquering new territories, obtaining spices from them, and spreading Christianity there. The Portuguese navigator Vasco da Gama summarized the purpose of his voyages as 'Christianity and spices.' As such, trade with Portugal, which had a strong missionary purpose, led to the first spread of Christianity in Japan, resulting in the Christian conversion of Ōmura Sumitada

(大村純忠),

the daimyo of Kyushu who ceded Nagasaki to Portugal in 1580, and many local residents.

At one point, Japan had the largest Christian population outside of Europe due to Portugal's active missionary activities. However, as the Christian population grew, those advocating for equality under God

(神)

began to threaten social order. Consequently, Toyotomi Hideyoshi

(豊臣秀吉),

who seized power, issued the first ban on Christianity in 1587

and brought Nagasaki, which had been granted to the Portuguese, under his direct control. 2. The Flourishing of Dejima, Japan's Overseas Gateway

(Toyotomi Hideyoshi) 2. The Flourishing of Dejima, Japan's Overseas Gateway The first Christian prohibition decree was issued. Along with this, Nagasaki, which had been granted to Portuguese merchants, was also brought under direct rule.

Following Hideyoshi, Tokugawa Ieyasu

(德川家康),

who established the Edo Shogunate

(江戶幕府)

pursued an even stronger seclusion policy. During this

(Tokugawa Ieyasu)

period, Dejima was built with investment from Nagasaki merchants to limit the religious influence of the Portuguese on Japanese society. Dejima was intended to restrict the activities of Portuguese merchants. Dejima, an artificial island slightly less than 4,000 pyeong, was created by filling in the sea in front of Nagasaki in a fan shape, with only a small bridge connecting it to the mainland. It remains unknown whose instructions and what technical expertise were used to design and construct Dejima, and due to a lack of documentary evidence regarding its construction, the current restoration work on Dejima is reportedly being carried out after very careful research. However, a record from the 1635 diary of Nicolaes Coeckebacker, the Dutch trading post chief at the time, states, "The Japanese were very enthusiastic about filling the sea with stones." (Jeong Hami 2005, 46).

Although the land around Dejima has since been completely reclaimed, making it no longer appear as an island, illustrations depicting Dejima at the time show its fan-shaped island form. There was only a small bridge connecting Dejima to mainland Japan, and this bridge was strictly controlled, severely limiting interaction between foreigners on Dejima and the Japanese mainland.

Even after confining the activities of Portuguese merchants to Dejima and isolating them, Christian influence within Japan remained a threat. In 1637, a peasant uprising occurred in Kyushu, prompting the Edo Shogunate to intensify its suppression of Christianity, expel missionaries, and sever trade relations with Portugal, thereby strengthening its policy of national seclusion. In 1639, the Shogunate completely banned trade with Portugal and expelled the Portuguese, leaving Portugal's Dejima as an empty island.

Despite implementing a policy of national seclusion, Japan could not completely cut off exchange with the West, as it had already recognized the benefits of trade and the advanced civilization of the West. The demand for textiles and sugar, previously imported from Portugal, was high in Japan, and a merchant class that depended on trade with Portugal had emerged. Sugar was a representative import through Dejima. Large scales used for weighing sugar sacks can be seen throughout Dejima. Along with sugar imports, Western baking techniques were introduced, leading to the emergence of new culinary cultures. Nagasaki's specialty, Castella cake, is said to have been created through the combination of sugar imported via Dejima and Western baking techniques. 2. The Flourishing of Dejima, Japan's Overseas Gateway

The Shogunate, unable to resist the tide of internationalization once it had begun, devised a strategy: utilize the Netherlands, which had earned trust by strictly separating trade from missionary activities. Japan's decision to sever trade with Portugal was made after internal discussions to replace Portugal with the Netherlands were concluded. It is said that a high-ranking official of the Edo Shogunate asked Nikolaes Coeckebacker, the Dutch trading post chief, the following: If you sever trade relations between the Portuguese and the Japanese and expel the Portuguese from this country, can the Dutch supply textiles and other goods that Japan needs? (Jeong Hami, 2005, p. 49)

▶ Nagasaki's Specialty: Castella Having secured a guarantee of supply from the Netherlands, Japan expelled all Portuguese and moved the Dutch, who had established a trading post in Hirado

(平戶)

and were engaged in trade activities there,

to Dejima. Thus, Dejima became the Dutch trading base and served as a hub for trade and information exchange connecting Japan with the outside world for approximately 200 years of Japan's national seclusion.

relocated the Dutch to Dejima. Thus, Dejima became the Dutch trading base and served as a venue for trade and information exchange connecting Japan with the outside world for approximately 200 years of Japan's seclusion.

The Dutch invited Japanese officials to Dejima and hosted banquets, during which significant cultural exchanges are said to have taken place. It is reported that the Japanese encountered beef dishes and wine for the first time on Dejima. Furthermore, Dutch dances and songs were also rare cultural experiences available only on Dejima. It is said that the Japanese officials invited to the banquet at the time barely touched the food, instead taking it home to share with their families. 2. The Prosperity of Dejima, Japan's Window to the World The Historical Development of Rangaku: The Key Figures of Early Rangaku, Dejima Interpreters Japan selectively adopted Western culture based on the influence of its exchange partners, leading to the formation of unique cultures in different periods. While Nanban-gaku (Southern Barbarian studies) developed under Portuguese influence, Rangaku (Dutch studies) was formed after the cessation of trade with Portugal and through exchanges with the Netherlands via Dejima. Dejima, a small island of approximately 13,000 square meters, was the stage for Rangaku, and Rangaku's history is intertwined with that of Dejima.

As a Protestant nation, the Netherlands successfully differentiated itself from Portugal, a Catholic country. Moreover, by separating trade from missionary activities, it gained Japan's trust and received preferential treatment as the sole Western trading partner during the Edo period. However, even the Netherlands could not entirely escape Japan's control. Japan firmly established the principle of allowing trade but not cultural contact. The Edo Shogunate restricted the activities of Dutch merchants to Dejima and did not permit daily contact with Japanese people. The bridge connecting Dejima to the mainland was monitored from both sides, and to prevent the smuggling of religious books and items such as Bibles and hymns, Dutch merchant ships underwent thorough inspections over two days upon arrival. Japan utilized Dutch merchants solely as conduits for trade goods.

The Nagasaki Club, established after the end of the isolationist policy to foster friendship between Japanese and foreigners. Here, one could experience Dutch-style billiards and badminton, introduced by the Dutch to alleviate the boredom of life on Dejima, which was referred to as the 'national prison'.

The Edo Shogunate blocked foreign influence on Japan by preventing Japanese from leaving and foreigners from entering. Nevertheless, curiosity and interest in advanced Western technology and scholarship, as well as European affairs, could not be suppressed. This was likely due to the profound impact of encountering Western culture, so different from what had been received through China. To satisfy the curiosity about the West and international affairs, the Edo Shogunate mandated that the head of the Dutch factory on Dejima submit regular reports.

and report all information on international affairs obtained during voyages.

(Sambu)

These reports, compiled by the Dutch for Japan, were called Oranda Fūsetsu-sho

(和蘭風說書), and provided Japan with an indirect

(Dutch-style News)

experience of the Western world. In addition, many of the items brought in as wakimono (脇荷物), or peripheral imports, which were not official trade goods, were Western books

or Chinese translations of Western books. These imported

(Western Books)

books also contributed significantly to the unofficial dissemination of information about the outside world within Japan. With this intelligence, Japan, while implementing its isolationist policy, was able to quickly access news from the outside world and, unlike Qing China or Joseon, which strongly resisted Western civilization, laid the groundwork for modernization relatively smoothly.

The first Oranda Fūsetsu-sho is believed to have been compiled in 1641 and was classified as a secret document, accessible only to high-ranking officials within the Shogunate. 2. The Prosperity of Dejima, Japan's Window to the World At that time, Japan also prohibited the distribution of Western books within the country. However, there were those who were closest to the Dutch and could access the contents: the interpreters on Dejima. They were permitted entry to Dejima and directly interacted with the Dutch, supporting translation and interpretation for trade. In the process, they naturally became early adopters of external knowledge and played a role in actively receiving and adapting it before conveying it to Japanese intellectuals. The interpreters on Dejima were the unsung heroes who contributed to the formation and development of Rangaku on the stage of Dejima.

The Stability of Dejima and the Spread of Rangaku

The Edo Shogunate stabilized trade with the Netherlands through Dejima and officially permitted the import of Western books in 1720, which expanded the scope of Rangaku within Japan. Approximately 10,000 Dutch books are estimated to have been imported into Japan during the Edo Shogunate's rule. Indeed, the network of information that stretched from Europe, Southeast Asia, China, and to Japan via Dutch merchants was likely the largest of its kind at the time. The Dejima interpreters, who had already learned Dutch and were active as early Rangaku scholars, translated Western books and disseminated Rangaku to the intellectual class. Based on François Halma's Dutch-French dictionary imported at the time, the Dutch-Japanese dictionary "Edo Halma" was compiled by Ishii Shōsuke

as

(石井庄助), a Dejima interpreter. Although there were ranks among the interpreters and significant differences in their abilities are presumed, it is said that generally, not many interpreters had excellent Dutch language skills. Carl Thunberg, a Swedish botanist who resided on Dejima, described the Dutch proficiency of the interpreters as using peculiar expressions and uncommon phrases. Perhaps for this reason, "Doeff Halma," by Hendrik Doeff, the head of the Dutch factory on Dejima, written later than "Edo Halma," is considered a more representative Dutch-Japanese dictionary. However, the significant contributions of Japanese interpreters in the translation work for "Doeff Halma" are also known, allowing us to call the interpreters 'pioneers of Rangaku.' On the stage of Dejima, they actively absorbed and adapted knowledge, helping to spread Rangaku throughout Japan. Currently, the residence of the chief scribe of Dejima has been converted into the Rangaku Museum, where "Doeff Halma" is preserved.

The Loss of Dejima's Function and the Decline of Rangaku

After Napoleon occupied the Netherlands in 1795, the British naval vessel Phaeton illegally infiltrated Dejima disguised as a Dutch merchant ship. Subsequently, the status of the Netherlands in Japan declined, and Rangaku entered a downward trend. Trade between Japan and the Netherlands continued through Dejima for some time afterward. However, through incidents like this and the Oranda Fūsetsu-sho, which reported on the Opium Wars, Japan began to recognize the existence of powers stronger than the Netherlands. Crucially, with the visit and forced negotiations by U.S. Commodore Matthew Perry, Japan signed the Treaty of Kanagawa with the United States in 1854, followed by similar treaties of amity with Britain, France, Russia, and others, marking the end of Japan's isolationist policy. With the opening of Japan, the Netherlands lost its monopoly on Japanese trade, and the era of Dejima came to an end with the signing of a treaty of commerce between Japan and the Netherlands in 1856, freeing it from the strict regulations of Dejima. With the decline of Dejima, the period when Rangaku was synonymous with Western scholarship also ended, and Rangaku evolved into Yōgaku

a new

(Western Learning)

, a new field of study encompassing Western knowledge from countries such as Britain, Germany, France, and the United States.

Shōin Yoshida's Shōka Sonjuku and the Meiji Restoration

(Yoshida Shōin) (Shōka Sonjuku)

Shōin Yoshida, Who Grasped the Fringes of Rangaku, and His Study of International Politics

As Rangaku spread, Japanese scholars began to accept students directly or open study rooms to teach Rangaku. Among them was Shōin Yoshida,

who is revered as a thinker of the Meiji Restoration.

In recent times, with the deterioration of Japan-Korea relations, there are likely few in Korea who view Shōin Yoshida favorably, whom Japanese Prime Minister Shinzo Abe

domestic

(Abe Shinzō)

has cited as the person he most admires and calls his ideological mentor, especially given the highly critical domestic public opinion towards Abe. However, his life, globally acclaimed as one of the most outstanding thinkers of the late Edo period and credited with the greatest theoretical contribution to the Meiji Restoration, offers insight into how Rangaku paved the way for the Meiji Restoration and Japan's modernization.

Shōin Yoshida was born into a samurai family in 1830 and, in his short life of less than 30 years, became a figure who profoundly changed Japanese history. From a young age, his talent for study was recognized. Around the age of 10, upon hearing news that China, the center of the East, had been occupied by the West due to the Opium Wars, he became interested in international affairs. In 1850, while studying military science

to

While studying in Nagasaki to learn (Military Science), he visited Dejima and came into contact with the Dutch, experiencing their food and other aspects of Western civilization firsthand. Reading books introduced by the Dutch, he also became interested in Dutch studies. Later, while studying in Edo, he met Sakuma Shōzan

as his teacher and received his instruction. Shōzan

in Nagasaki, he visited Dejima, came into contact with the Dutch, and directly experienced Western culture, such as tasting their food. Through the books brought by the Dutch, he also discovered Rangaku. Later, while studying in Edo, he became a disciple of Shōzan Sakuma

to

was known to be very knowledgeable about Western affairs through reading (Dutch Books). Through Shōzan, Yoshida Shōin deepened his study of Dutch studies. Encountering late Dutch studies became the turning point in Shōin's life. 2. The Prosperity of Dejima, Japan's Gateway to the World

that entered Japan through Dejima. Shōin Yoshida deepened his study of Rangaku through Shōzan. Encountering late-stage Rangaku became the turning point in Yoshida's life. 2. The Prosperity of Dejima, Japan's Window to the World

The two young men were cultured and wrote elegant Chinese characters. ...

wrote in classical Chinese. Furthermore, he was very polite and refined. ......

Through the actions of these two young men, we could see that the Japanese were curious about us,

and such Japanese temperament is indeed a hope for the future (Perry 1856, 421).

hope (Perry 1856, 421).

Shōin Yoshida is said to have boarded the USS Mississippi of Perry's fleet and delivered a letter to Perry, pleading to be taken to the United States. However, as Perry had to respect the treaty with Japan, he refused his request, and Yoshida was eventually caught and imprisoned. At the time, attempting to leave the country illegally was a severely punishable offense, as all contact with foreigners was prohibited. Yoshida's act of attempting to leave despite knowing this was also a manifestation of the 'learning by doing' and 'practical learning' that he later emphasized to his disciples. During his imprisonment, he wrote his thoughts, which he had gained from indirectly experiencing Western culture in Nagasaki, in his "Yūroku"

submitted to the (Yūryōroku), which offers a glimpse into Shōin's international political thought alongside

(Yūshūroku)

Along with "Gaisei Ron"

(Gaisei Ron)

is.

, "Yūroku" is a work that offers a glimpse into Yoshida's theories on international politics. "Yūroku" explains the reasons for his attempt to leave the country illegally and advocates for the invasion of East Asia through strengthening the nation and its military. It sought to present how Japan could avoid the same fate as Qing China through such strategies.

An interesting aspect is his theory of reverence for the Emperor

In the face of Western powers,

(Sonnō Ron)

This theory, which called for reforming the ineffective Shogunate and establishing a strong, Emperor-centered state, represented a hope for a transition and advancement to a new order, departing from the traditional tributary system and hierarchical order centered around China. Yoshida believed that only a unified Japan under the Emperor's power could elevate Japan from its position under the Shogunate system, where it had been subjected to unequal treaties with Western powers, to an equal standing with them. "Yūroku" also contains the following assertion:

Expedite the preparation of military facilities and equipment, establish warships and batteries,

and feudalize Hokkaido, then seize Kamchatka and Okhotsk. Conquer Joseon

conquer Manchuria to the north and pay tribute as before.

and to the south, Taiwan and the islands around the Philippines should be seized to regain past glory.

must show a progressive momentum to regain (Yoshida Shoin 1854). 2. The prosperity of Dejima, Japan's overseas gateway

This is often evaluated as having influenced the formation of the later theory of conquest and the Greater East Asia Co-Prosperity Sphere, forming the bedrock of Japan's imperialist aggression. His letter to his brother, frequently cited alongside the above content, contains advice to strengthen relations with the United States and Russia (Kim Bong-jin 2012, 48). Examining the criteria by which he argued for conquering Asia while building trust with the United States and Russia reveals that these criteria were based on national power, measured by military strength, technological capability, and intelligence. Shoin experienced international politics rife with the law of the jungle, witnessing the situation where Japan, unable to resist the unequal treaties signed with Western nations, suffered losses and humiliation, and seeing even Qing China, once the center of Asia, collapse under the pressure of these Western powers. In this context, he advocated for the theory of leaving Asia

(Datsu-A Ron)

and argued for pursuing Western-centric international politics based on practical interests, rather than the politics of prestige that were based on virtue and propriety.

At that time, the West was both feared and admired by Japan. Shoin's wisdom lay in the fact that his scholarship was not solely focused on Western learning. He also enjoyed reading books that described the West from a Chinese perspective, notably Wei Yuan's

Illustrated Gazetteer of Maritime Nations

(Wei Yuan)

(Hai Guo Tu Zhi)

He recorded that he repeatedly read the Illustrated Gazetteer of Maritime Nations multiple times while in prison. However, rather than fully accepting Wei Yuan's efforts to understand the West from a Chinese perspective, Shoin applied the insights gained from other Western texts to his own understanding, striving to present new perspectives and principles tailored to Japan's circumstances. In this regard, Shoin's scholarship aligns with Japan's historical strategy of engaging in trade with great powers. His efforts to selectively adopt what was necessary and adapt it appropriately to Japan's situation are remarkable. His study of Western learning, which began with Dutch studies encountered by chance in Nagasaki, was reinterpreted through these efforts, laying the theoretical foundation for Japan's modernization. The prosperity of Dejima, Japan's overseas gateway, leading to Shoka Sonjuku

Shoka Sonjuku

and the Meiji Restoration

(松下村塾)

Yoshida Shoin did not abandon his passion for learning even during his imprisonment. Although imprisoned for attempting to leave the country illegally and transferred to various prisons, he reportedly never ceased forming study groups wherever he went, reading and discussing Eastern and Western texts in a balanced manner. While imprisoned in the Noyama prison in Choshu domain

Noyama

(Chōshū Domain)

it is said that even the guards would sit in front of his cell and study with him. He also recorded reading as many as 600 books there (Lee Kwang-hoon 2011, 96). This passion for learning later led to his achievement of establishing Shoka Sonjuku in his hometown of Hagi

and nurturing many disciples

(Hagi)

Shoka Sonjuku

Shoin did not only teach Dutch studies at Shoka Sonjuku. As mentioned earlier, he enjoyed extensive reading to acquire knowledge from as many sources as possible. He pondered how to practice that knowledge in the most Japanese way, without bias towards any single perspective. This inclination was passed on to his disciples. The disciples could come and go to Shoka Sonjuku as they pleased, and they studied using texts of their own choosing, so the classes proceeded according to each student's interests, without a fixed curriculum or textbooks. Except in cases where there were few students, classes were conducted in a discussion format, and it is said that they often stayed up all night discussing. Due to this unique educational philosophy, Shoin is also an educator who garners attention from educational scholars.

Shoka Sonjuku, founded by Yoshida Shoin, is considered one of the most influential educational institutions in Japan because it is regarded as the birthplace of the Meiji Restoration. He taught 'practical learning,' and to this end, he reportedly lectured not just on imparting knowledge but also on the background and context from which that knowledge originated. His disciples, who received the learning of the unity of knowledge and action

(unity of knowledge and action)

later put Shoin's teachings into practice. Many of the key figures of the Meiji Restoration, such as Takasugi Shinsaku (高杉晋作) and Kusaka Genzui (久坂玄瑞), who reformed the shogunate system, and later Prime Ministers of the Meiji government Ito Hirobumi

and Yamagata Aritomo

were graduates of Shoka Sonjuku. In conclusion, Shoin, who studied in Nagasaki, the stage for Dutch studies, to learn from the West, and worried about Japan's fate in the face of the West's immense power, was seized by this sense of crisis. He trained disciples at Shoka Sonjuku, practically revitalizing the Dutch studies of Dejima, which in turn led to the key figures of the Meiji Restoration, allowing it to be integrated into the Japan of today. In this sense, it would not be an exaggeration to say that the current state of Japan exists because one person, Yoshida Shoin, sublimated the Dutch studies that began on the stage of Dejima into Japan's modernization. ■ 2. The prosperity of Dejima, Japan's overseas gateway References Kim Bong-jin. 2012. “Scholars and Samurai Public Consciousness.” Presentation at the International Conference on Public Consciousness: Comparative Study of Public Consciousness in Korea and Japan, Seoul, November 21. Lee Kwang-hoon. 2011. Samurai Who Cut Their Topknots: The Divergent Fates of Joseon and Japan.

(Ito Hirobumi)

(Yamagata Aritomo)

The majority of the key figures of the Meiji Restoration were graduates of Shoka Sonjuku. In conclusion, Shoin, who studied abroad in Nagasaki, the stage for Dutch studies, to learn Western knowledge and worried about Japan's fate in the face of the West's immense power, was seized by this sense of crisis and trained disciples at Shoka Sonjuku, practically applying the Dutch studies of Dejima. This knowledge was passed down to the key figures of the Meiji Restoration, allowing it to be integrated into the present-day Japan. In this sense, it is no exaggeration to say that present-day Japan exists because one person, Yoshida Shoin, elevated the Dutch studies that began on the stage of Dejima into Japan's modernization. ■ 2. Dejima, Japan's Window to the World, and its Prosperity References Kim, Bong-jin. 2012. “The Public Consciousness of Scholars and Samurai.” International Conference on Public Consciousness:

Seoul: Ttatteuthansun.

Jeong Hami. 2005. History of Japan's Acceptance of Western Culture. Paju: Sallim. Perry, Matthew Calbraith. 1856. Narrative of the expedition of an

American squadron to the China Seas and Japan: performed in

the years 1852, 1853, and 1854, under the command of

Commodore M.C. Perry, United States Navy, by order of the

Government of the United States. Washington: Beverley Tucker,

printer. Accessed June 20,

2014. http://archive.org/stream/narrativeofexped0156perr/narr

ativeofexped0156perr_ djvu.txt.

Varma, Sarita. 1998. “A taste of adventure: The history of spices is the

history of trade.” Economist 12.

Yoshida, Shoin. 1940. “Yushuroku.” Yoshida Shoin Zenshu 1. Tokyo:

Iwanami Shoten.

Iwanami Shoten.