Loyalty, self control, and honor of bushido through the characteristics of Oishi Kuranosuke in John Allyn`s The 47 Ronin Story.

ix

ABSTRACT

TABITA HERMAYANI (2014). Loyalty, Self Control, and Honor of Bushido through The Characteristics of Oishi Kuranosuke in John Allyn’s The Forty Seven Ronin Story. Yogyakarta: Department of English Letters, Faculty of Letters Sanata Dharma University.

The Forty Seven Ronin Story written by John All yn is a novel that depicts

Bushido code as the soul of Japanese warrior. The novel is based on the event that took place at the start of the 18th century in Ako, Japan. It told about a group of samurai who avenged the memory of their fallen leader, in an attempt to snatch back his honor, before committing suicide or seppuku as the retainers’ totality. In

the modern era, the event is even celebrated as a public holiday in Japan.

This study is intended to analyze and answer two questions. The first question is about the characterization of Oishi Kuranosuke through the novel, his physical and mental traits. The second question is about loyalty, self-control, and honor of Bushido code as seen through the characteristics of Oishi Kuranosuke.

This study was conducted by using library research method that used the novel The Forty Seven Ronin Story and some books contains of criticism on the novel, literary theories, and socio cultural historical reviews of the story in the novel. This study used the theory of character and characterization, theory of loyalty, self-control, and honor of Bushido. The data of Japanese feudalism in governmental system, social class, ronin was used to help the understanding of the society at that time that became the background of this study. This study applied the socio cultural-historical approach that supported the writer to analyze the condition during the Japanese Feudal era.

The first analysis of this study shows that Oishi Kuranosuke was the chief retainer of the Asano clan. He was living in the middle of an anti-violence Buddhist society; his job description engaged him in violence. Throughout the tale, he is shown as a man of high discipline. The Asano clan served by Kuranosuke was a prominent family among several strong families serving under the rule of Shogun

Tsunayoshi Tokugawa. The second analysis of this study shows the loyalty of Oishi Kuranosuke to his deceased Lord Asano has given him the very purpose to properly finish his service. His self-control kept him from making bad decisions while struggling in patience and perseverance. Those qualities have allowed him to keep the honor of a samurai, the honor of a servant, loyal only to the value of truth erected by the head of the family that he served.

x

ABSTRAK

TABITA HERMAYANI (2014). Loyalty, Self Control, and Honor of Bushido through The Characteristics of Oishi Kuranosuke in John Allyn’s The Forty Seven Ronin Story. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma.

The Forty Seven Ronin Story yang ditulis oleh John Allyn adalah sebuah novel representasi nilai kode ethik Bushido sebagai jiwa dari pejuang Jepang. Novel ini ditulis berdasarkan atas suatu kejadian pada awal abad 18 di Ako, Jepang. Novel ini bercerita tentang sekelompok samurai yang membalaskan dendam atas kematian tuannya untuk mengembalikan kembali kehormatan tuanya sebelum mereka menjalankan upacara bunuh diri sebagai wujud totalitas sebagai seorang abdi. Hingga kini, peristiwa tersebut dirayakan sebagai hari libur nasional di Jepang.

Studi ini bertujuan untuk menganalisis dan menjawab dua pertanyaan. Pertanyaan pertama mengenai karakterisasi Oishi Kuranosuke di dalam novel ini, baik karakteristik fisik maupun mental. Pertanyaan kedua mengenai wujud kesetiaan, pengendalian diri, dan kehormatan dari Bushido dalam karakteristik tokoh Oishi Kuranosuke.

Dengan menggunakan studi pustaka, novel The Forty Seven Ronin Story dan beberapa buku yang mengandung teori-teori sastra, beberapa kritik dan ulasan mengenai novel tersebut. Studi ini menggunakan teori karakter dan karakterisasi, teori kode etik Bushido pada prinsip kesetiaan, pengendalian diri, dan kehormatan. Ulasan data mengenai masa Feudalisme Jepang dalam system pemerintahan, strata social masyarakat, dan ronin digunakan untuk membantu penulis dalam memahami masyarakat pada masa itu yang menjadi latar belakang studi ini. Studi ini menerapkan pendekatan social budaya sejarah yang membantu penulis menganalisis lebih dalam kondisi yang terjadi selama masa Feudalisme Jepang.

Analisis pertama studi ini menunjukkan bahwa Oishi Kuranosuke adalah seorang kepala abdi dari Klan Asano. Oishi hidup diantara masyarakat Buddha yang anti kekerasan. Namun pada kenyataannya, tugas pekerjaanya mengkondisikan Oishi di dalam kekerasan. Sepanjang alur cerita dari novel ini, Oishi digambarkan sebagai seseorang yang memiliki tingkat kedisiplinan yang tinggi. Klan Asano yang dilayani oleh Oishi berada di bawah kekuasaan Shogun

Tokugawa Tsunayoshi. Analisis kedua dari studi ini menunjukan kesetiaan tunggal Oishi Kuranosuke pada Tuan Asano dalam setiap wujud pelayanannya. Pengendalian diri yang dimilikinya mencegahnya mengambil keputusan buruk ketika berjuang dalam penyamaranya. Kualitas diri tersebut menuntunnya untuk tetap memiliki kehormatan sebagai samurai. Seorang pelayan yang hanya mengabdi pada satu Tuan.

LOYALTY, SELF CONTROL, AND HONOR OF

BUSHIDO THROUGH THE CHARACTERISTICS OF

OISHI KURANOSUKE IN

JOHN ALLYN’S

THE 47 RONIN STORY

AN UNDERGRADUATED THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra

in English Letters

By

Tabita Hermayani Student Number: 074214042

ENGLISH LETTERS STUDY PROGRAM

DEPARTMENT OF ENGLISH LETTERS

FACULTY OF LETTERS

SANATA DHARMA UNIVERSITY

YOGYAKARTA

2014

i

LOYALTY, SELF CONTROL, AND HONOR OF

BUSHIDO THROUGH THE CHARACTERISTICS OF

OISHI KURANOSUKE IN JOHN ALLYN’S

THE 47 RONIN STORY

AN UNDERGRADUATED THESIS

Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra

in English Letters

By

Tabita Hermayani Student Number: 074214042

ENGLISH LETTERS STUDY PROGRAM

DEPARTMENT OF ENGLISH LETTERS

FACULTY OF LETTERS

SANATA DHARMA UNIVERSITY

YOGYAKARTA

2014

vi

不

要

害

怕

,

因

为

我

与

你

Sometimes being pushed to the wall

gives you the momentum necessary

to get over it.

(Peter de Jager)

vii

ACKNOWLEDGEMENTS

First of all, I would like to deliver my deepest gratitude to my JC the God Almighty, whom mercy endured forever. It was all because of His relentless guidance, blessing, and grace that it has been possible for me to finish this research and complete my study triumphantly. The glory and honor are all His to keep.

Through toil and pain have I completed my study, and it would not have been so without the kindness coming from brilliant people around me. I would like to deliver my appreciations to my advisor, Bapak Drs. Hirmawan Wijanarka, M. Hum. It was under the patience and the guiding advices that he has given me that I managed to surpass the impossible moments. I would also like to express how thankful I am to be able to finish my study under the never ending support of my thesis co-advisor Ibu Adventina

Putranti, S.S.,M.Hum and Ibu Ni Luh Putu Rosiandani, S.S.,M.Hum for the corrections and suggestions to improve this thesis. My deep gratitude also goes to all English Letters lecturers of Sanata Dharma University for allowing me to back and to continue my study.

I am so thankful for my family. My profound thankfulness should be delivered to my father, my mother, and to my awesome brother and sister who never give up on me. I am the most grateful to them for everything they have been granting me. Thank you for the joys, supports, even tears that we shared.

viii

TITLE PAGE ………. i

APPROVAL PAGE ………. ii

ACCEPTENCE PAGE ………. iii

STATEMENT OF ORIGINALITY………. iv

LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI…... v

MOTTO PAGE ………. vi

ACKNOWLEDGEMENTS ………. vii

TABLE OF CONTENTS ………. viii

ABSTRACT ………... ix

ABSTRAK ……… x

CHAPTER I : INTRODUCTION……….. 1

A. Background of the Study... 1

B. Problem Formulation……… 5

C. Objectives of the Study……… 6

D. Definition of Terms………. 6

CHAPTER II : THEORETICAL REVIEW………... 9

A. Review of Related Studies……….. 9

B. Review of Related Theories………. 12

C. Review of Japanese Feudalism……… 15

D. Theoretical Framework……… 26

CHAPTER III: METHODOLOGY………. 27

A. Object of the Study………. 27

B. Approach of the Study………. 27

C. Method of the Study……… 29

CHAPTER IV: ANALYSIS………. 31

A. The Characterization of Oishi Kuranosuke in The Forty Seven Ronin Story………. 31

B. The Reflection of the Bushido’s Loyalty, Self Control, and Honor in Oishi Kuranosuke………….. 34

CHAPTERV: CONCLUSION……… 53

BIBLIOGRAPHY……….. 56

APPENDIX... 58

ix

ABSTRACT

TABITA HERMAYANI (2014). Loyalty, Self Control, and Honor of Bushido through The Characteristics of Oishi Kuranosuke in John Allyn’s The Forty Seven Ronin Story. Yogyakarta: Department of English Letters, Faculty of Letters Sanata Dharma University.

The Forty Seven Ronin Story written by John All yn is a novel that depicts

Bushido code as the soul of Japanese warrior. The novel is based on the event that took place at the start of the 18th century in Ako, Japan. It told about a group of samurai who avenged the memory of their fallen leader, in an attempt to snatch back his honor, before committing suicide or seppuku as the retainers’ totality. In

the modern era, the event is even celebrated as a public holiday in Japan.

This study is intended to analyze and answer two questions. The first question is about the characterization of Oishi Kuranosuke through the novel, his physical and mental traits. The second question is about loyalty, self-control, and honor of Bushido code as seen through the characteristics of Oishi Kuranosuke.

This study was conducted by using library research method that used the novel The Forty Seven Ronin Story and some books contains of criticism on the novel, literary theories, and socio cultural historical reviews of the story in the novel. This study used the theory of character and characterization, theory of loyalty, self-control, and honor of Bushido. The data of Japanese feudalism in governmental system, social class, ronin was used to help the understanding of the society at that time that became the background of this study. This study applied the socio cultural-historical approach that supported the writer to analyze the condition during the Japanese Feudal era.

The first analysis of this study shows that Oishi Kuranosuke was the chief retainer of the Asano clan. He was living in the middle of an anti-violence Buddhist society; his job description engaged him in violence. Throughout the tale, he is shown as a man of high discipline. The Asano clan served by Kuranosuke was a prominent family among several strong families serving under the rule of Shogun

Tsunayoshi Tokugawa. The second analysis of this study shows the loyalty of Oishi Kuranosuke to his deceased Lord Asano has given him the very purpose to properly finish his service. His self-control kept him from making bad decisions while struggling in patience and perseverance. Those qualities have allowed him to keep the honor of a samurai, the honor of a servant, loyal only to the value of truth erected by the head of the family that he served.

x

ABSTRAK

TABITA HERMAYANI (2014). Loyalty, Self Control, and Honor of Bushido through The Characteristics of Oishi Kuranosuke in John Allyn’s The Forty Seven Ronin Story. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma.

The Forty Seven Ronin Story yang ditulis oleh John Allyn adalah sebuah novel representasi nilai kode ethik Bushido sebagai jiwa dari pejuang Jepang. Novel ini ditulis berdasarkan atas suatu kejadian pada awal abad 18 di Ako, Jepang. Novel ini bercerita tentang sekelompok samurai yang membalaskan dendam atas kematian tuannya untuk mengembalikan kembali kehormatan tuanya sebelum mereka menjalankan upacara bunuh diri sebagai wujud totalitas sebagai seorang abdi. Hingga kini, peristiwa tersebut dirayakan sebagai hari libur nasional di Jepang.

Studi ini bertujuan untuk menganalisis dan menjawab dua pertanyaan. Pertanyaan pertama mengenai karakterisasi Oishi Kuranosuke di dalam novel ini, baik karakteristik fisik maupun mental. Pertanyaan kedua mengenai wujud kesetiaan, pengendalian diri, dan kehormatan dari Bushido dalam karakteristik tokoh Oishi Kuranosuke.

Dengan menggunakan studi pustaka, novel The Forty Seven Ronin Story dan beberapa buku yang mengandung teori-teori sastra, beberapa kritik dan ulasan mengenai novel tersebut. Studi ini menggunakan teori karakter dan karakterisasi, teori kode etik Bushido pada prinsip kesetiaan, pengendalian diri, dan kehormatan. Ulasan data mengenai masa Feudalisme Jepang dalam system pemerintahan, strata social masyarakat, dan ronin digunakan untuk membantu penulis dalam memahami masyarakat pada masa itu yang menjadi latar belakang studi ini. Studi ini menerapkan pendekatan social budaya sejarah yang membantu penulis menganalisis lebih dalam kondisi yang terjadi selama masa Feudalisme Jepang.

Analisis pertama studi ini menunjukkan bahwa Oishi Kuranosuke adalah seorang kepala abdi dari Klan Asano. Oishi hidup diantara masyarakat Buddha yang anti kekerasan. Namun pada kenyataannya, tugas pekerjaanya mengkondisikan Oishi di dalam kekerasan. Sepanjang alur cerita dari novel ini, Oishi digambarkan sebagai seseorang yang memiliki tingkat kedisiplinan yang tinggi. Klan Asano yang dilayani oleh Oishi berada di bawah kekuasaan Shogun

Tokugawa Tsunayoshi. Analisis kedua dari studi ini menunjukan kesetiaan tunggal Oishi Kuranosuke pada Tuan Asano dalam setiap wujud pelayanannya. Pengendalian diri yang dimilikinya mencegahnya mengambil keputusan buruk ketika berjuang dalam penyamaranya. Kualitas diri tersebut menuntunnya untuk tetap memiliki kehormatan sebagai samurai. Seorang pelayan yang hanya mengabdi pada satu Tuan.

1 CHAPTER I INTRODUCTION

A. Background of the Study

Literature is one of many aesthetical media to build communication with people. The author express the idea even certain principle in some genres of literary works such as poetry, drama, and also novel. It becomes an important part because it is applied to express not only feeling and experience, but also thought to the others. Thought become the significant aspect when it is delivered as the principle from the previous generation to the next generation as the heritage.

According to C. S. Lewis in Concept of Criticism “literature adds to reality, it does not simply describe it. It enriches the necessary competencies that daily life requires and provides; and in this respect, it irrigates the deserts that our lives have already become. ’’ From Lewis’ statement, the writer can say that literature is not only the depiction of life, but also it is the evidence of something worthier and more meaningful. It is the code as a guide to the certain quality or principle in the cycle of human life. Dealing with literature is dealing with the possibility to analyze any phenomena that happens in every aspect of life. Literature gives chances for human to think critically. Human finds out the deep value which becomes the soul of the literary work in enjoyment reading. By the sensitivity of mind, human understands it as the principle of life inside the code behind. Therefore, it is true that when the

nature of a literary work is both as the delightful thing and instructive thing; one may not judge that reading a literary work is only wasting time or merely gaining satisfaction (Wellek, 1963: 31).

From many literary works that exist, there is an interesting topic that to be presented. It is about the reflection of human’s ethical code. In a literary works, the code of life covers either moral or philosophical principle, or both of them. Human lives with their own code of life. Each code is different from others. It has large domination in the way of thinking and ability to arrange human’s behavior. The code of life can be displayed by presenting the character to the reader. The character becomes the major image of human nature. To study about the character is to study about the code and the way of life. Analyzing the character’s code of life is interesting because it deals with the unique living creature that has capacity to be a determiner by having the specific characteristics. The characteristics of the character can be revealed in appearance, feeling, thought, and actions. Those four aspects are built as the reflection of the certain code of life in a literary work.

The writer’s main reason to choose this novel is because of Oishi Kuranosuke’s characteristics. As the main character, Oishi Kuranosuke was the leader of 46 Ako samurai from Asano Clan who lived in the Feudal Japanese society. At that time, every Samurai lived under the unwritten ethical code of warrior that called as Bushido. Several principles of Bushido were loyalty, honor, justice, courage, benevolence, politeness, truthfulness, control and self-sacrifice in the institutions of seppuku or harakiri. By some reasons, the writer

chose three principles as the object of the study. They are loyalty, self-control, and honor.

First, loyalty was the definite principles that lead samurai to serve only one Lord till the end of life. It was the soul of Bushido code which combined with the other principles. Second, the principle of self-control is the principle samurai

ought to behave as the strong military figure. They must have calmness of behavior, composure of mind, ability to betray their emotions and feelings. For the study about Oishi Kuranosuke in The Forty Seven Ronin Story, his competence in self-control became the determination of his way to make the qualified decision as the true samurai although he was master-less or in the condition of becoming a ronin. Third, the honor of samurai was in the responsibility and pride of the manner, the art of speaking, and behavior in doing duty as the true warrior and the lord’s retainer.

In the case of relationship with general society, samurai was the subject of nobility that full of the perfect quality about courage, justice, benevolence, and politeness. The last principle was the self-sacrifice. Nicklaus Suino in his book entitled The Art of Japanese Swordmanship said that “A samurai would not complete without their sword, and the sword would be meaningless without their master” (1992: 34).” It showed the public the duty of the samurai as the retainer in the name of their lord. If samurai lose his lord and honor, they couldn’t live under the same sky with their lord’s murder. This fact became the basic reason of their absolute devotion in seppuku after defeat or revenge to reconstruct their

lord’s honor. Those several principles of Bushido code were seen through the characteristics of the main character. In this novel is Oishi Kuranosuke.

The Forty Seven Ronin Story is written based on the actual event in more than 300 years ago that firstly delivered as traditional folklore. It was the historical event of a band of samurai in Genroku era, the era of rapid expanding commercial economy and the development of vibrant urban culture. Most of trades got their lucky dice more easily than other class’ effort. Merchants and corrupt bureaucrats sat down side by side as townsmen and spent their leisure in the pursuit of pleasure.

In 1701, Japan was in the dualism of governmental system between

Shogun Tokugawa Tsunayoshi and Emperor Higashiyama. The story began when Lord Asano, the daimyo of Ako was punished to commit seppuku because of lashing out a corrupt court official in the Shogun’s castle. The effects were his lands are confiscated and his family dishonored. His samurai became a ronin, masterless and exiled. They suffered the greatest shame in all Japanese society. To be ronin is to be banished from every city, to be despised by Japanese society, to know humiliation without end.

Oishi Kuranosuke, the leader of the samurai and his 46 companions to seemed to be adapting to their changes. Some of them took on the roles as an average tradesmen, physician, and teachers. Under the watchful eyes of spies, Oishi Kuranosuke, a hapless drunk lead to make careful plans to avenge their lord’s death and count the time until the right moment to strike. Two years later of lord Asano’s tragedy, he defied the Shogun’s law. With other 46 retainers, they

faced the fate, for revenge, for honor and loyalty. Shogun Tsunayoshi, the ruler of Japan in Genroku era, has passed Life Preservation Laws that make it illegal to kill any living thing. Even, killing a dog was punishable by death. He did not want to kill the 47 samurai because he felt they were brave men who were following a code, but his laws force him to sentence them to death honorably by doing

seppuku. Nowadays, in the modern era, their legend continues in drama, film, annual historical event, and even Japanese human principle one by one in their real life.

By considering of the statement above, “Loyalty, self-control and honor of

Bushido through the characteristics of Oishi Kuranosuke in John Allyn’s The Forty Seven Ronin Story” topic is chosen. The writer decided that how the characteristics of ideal samurai reflect Bushido code is worth to be discussed.

B. Problem Formulation

The writer considered that the clarity and the detail of analysis are important. Therefore, in conducting this analysis, there are two questions that can be formulated. They are:

1. How is Oishi Kuranosuke as the main character described?

2. How are loyalty, self-control, and honor of Bushido seen through the characteristics of Oishi Kuranosuke?

C. Objectives of the Study

The aim of the study is to answer both questions stated in the problem formulation. Primarily, the writer will analyze the characterization of Oishi Kuranosuke as the main character. Finally, the writer will analyze loyalty, self-control, and honor of Bushido through the characteristics of Oishi Kuranosuke. This step is done to answer how are loyalty, self-control, and honor seen through the characteristics of Oishi Kuranosuke.

D. Definition of Terms

There are some terms used in relation to the topic of this thesis. It is important to understand the terms because the terms are essentially related to the problem discussed. They are:

1. Character

Stanton in his An Introduction to Fiction book states that the term character is used in two ways. Firstly, a character designates the individual present in the story and, secondly, a character may refer to the description of attitudes, interests, desires, emotions, and moral principles of the individuals (Stanton, 1965:17).

2. Loyalty

The term of loyalty for the samurai as Japanese military retainers is a strong feeling of a major ethical concept in Japanese culture, which has been influenced both by Confucianism and feudal social structure to serve the lord till

the last drop of blood. The loyalty to the lord is the priority and that becomes inheritance and conscience of familial education in the capacity as the personal retainer of military class. As Nitobe stated in The Soul of Japan, when a subject differed from his master, the loyal path for him to pursue was to use every available means to persuade him of his error, as Kent did to King Lear. Failing in this, let the master deal with him as he wills. In cases of this kind, it was quite a usual course for the samurai to make the last appeal to the intelligence and conscience of his lord by demonstrating the sincerity of his words with the shedding of his own blood (1969:21).

3. Self-Control

Self-control is the characteristic of samurai that represents the genial current of the soul. It is very important because without a proper understanding, it can cause the nature of samurai into distortion and monstrosities. Samurai is not allowed to show his feeling and emotion. Nitobe said that he shows no sign of joy or anger. It related to the principle of a strong character of military figure, it was considered manly for a samurai to betray his emotion on his face (1969:25).

4. Honor

Honor is the principle which is given to the samurai, to take care of his or her own good name or reputation, since he is still in the mother’s womb. They will never let someone’s name be scolded with or without purpose. Nitobe emphasized that honor and glory or meiyo is related to a personality and a good name – one reputation, the immortal part of one’s self, and what remains being

bestial. It will become a big shame if someone cannot defend his or herself honor and glory (1969:220).

5. Bushido

The meaning of Bushido itself is: Bu refers to martial arts; Shi is warrior; Do means the way. It was an ethical code and way of life for samurai, a high class of military nobility in the Japanese Feudal system. Bushido means literally Military Knight Ways, the ways which fighting nobles should observe in their daily life as well as in their vocation; in a word, the “Precepts of Knighthood,” the noblesse oblige of the warrior class (1969:4).

9

CHAPTER II

THEORETICAL REVIEW

This chapter consists of four parts. They discuss all theories and studies as the basis on analyzing the novel. They are: previous studies, theory, the historical background, and theoretical framework. Theoretical review gives the theory of character and characterizations; review of Japanese socio-cultural historical background about the governmental in feudal era, the social class, and the explanation of Bushido code to guide the concept of samurai and ronin. The previous studies present some opinions about some principles in Bushido code from several studies. Theoretical framework explains the reason of using some theories to analyze the novel in this study. The last is concerning with the sources used in this study.

A. Review of Related Studies

Bushido is a normative system of ethical thought, a code of behavior that was the first universal among the samurai and then in fact became the soul of Japanese citizen. The existence of samurai and Bushido’s loyalty and honor sometimes became the controversial topic to be discussed. In the related studies, the writer tries to deliver two different opinion related to the study.

First opinion came from the journal of G. Cameron Hurst III entitled Death, Honor, and Loyalty: The Bushido Ideal in Philosophy East and West said that:

Samurai is depicted as some sort of spiritual killing machine, absorbed in loyalty and death, the death is not only of others, whom he dispatches with equanimity for his master, but also himself-which he is honor-bound to bring about when his lord dies (Ihara, 1990:514).

Being different from Hurst‟s statement, samurai was an educated ascetic with only one lord that fulfilled the fate in the way of warrior. He devoted his entire life to a piece moment of loyalty and honor. He was not just a spiritual killing machine without any code to manage his own manner. They lived in Bushido, samurai ethical code that applied as retainers‟ family.

Bushido code applied in several aspect of life, not only in the Japanese militarism of the feudal era but also in the Japanese personality in the World War II era. In the related study, the writer analyzes one relevant principle of Bushido code in the post samurai era. It is Honor.

Honor in the Japanese society in the World War II era is taken from the research of sociological study by Ruth Benedict entitled Chrysanthemum and the Sword. It is the study about patterns of Japanese life. The book informs about Japanese attitudes, manner, ways of thinking, and their world view that can be retrieved. From this book the writer quotes the discussion related to personal honor for Japanese people. To maintain good reputation, a Japanese first has to observe whether or not he has fulfilled a duty called giri to one‟s name. This is the

very foundation and the most essential thing when one is to be called a real person of honor.

Giri to one‟s name is the duty to keep one‟s reputation unspotted. It is a series

of virtues – some of which seem to an Occidental to be opposites. They are those acts which keep one‟s reputation, bright without reference indebtedness to another person. They include therefore maintaining all the miscellaneous etiquettes requirements of „proper station,‟ showing stoicism in pain and defending one‟s reputation in profession or craft (Benedict, 1974:145).

Based on those quotes, the writer finds out that Japan‟s militaristic tradition is old and, until its defeat in the World War II, it had been militarily active. Thus, the principle that Japanese people must observe can be said to have similarities with the ways of a soldier. This is a worldwide knowledge on Japanese culture; an extraordinary tradition despite its cruelness. The seppuku, an act of committing suicide by mean of disembowelment , is an alternative that has the effect of recovery for a wounded personal honor. Another opinion from Western may regard it as an act of cowardice, desperation, and the stagnancy of problem, but this is not at all about taking shortcut. This is a matter of chivalry as the strong Japanese military figure.

Giri to one‟s name also demands acts which remove a slur or an insult; the

slur darkens one‟s good name and should be got rid of. It may be necessary to take vengeance upon one‟s detractor or it may be necessary to commit suicide, and there are all sorts of possible courses of action between these two extremes (Benedict, 1974:145)

According to the quotes about giri and honor above, the writer figures out that the importance and the earnest of honor for Japanese people is, indeed, an important matter. Rather than living in the great shame, it is better to die an honorable death. Suicide is accepted ways to remitted all blemishes and recover the honor. There are,

of course, accounts of great men committing suicide by disembowelment that serve as reminders for others not to neglect the duty called girito one‟s name.

To enrich Benedict‟s opinion, this study will analyze honor in Oishi Kuranosuke character that lives as the combination of loyalty and self-control as the determination to make the best decision as a ronin in Genroku era.

B. Review of Related Theories

1. Theory of Character and Characterization

In a literary work to support and develop the story inside, we need the important role of the character. Character is usually a human figure. In the story sometimes there are one or more characters that have major part in the whole story and called as the main character. As the reader of a novel, we often give our attention to the main character and try to analyze his/her action and the personal development in the story. Character's action, speech, and development are influencing the story, so the audience will get a better understanding into the story.

A character, according to A Dictionary of Literary and Thematic Themes by Edward Quinn, is a person depicted in narrative or drama with descriptions of its physical appearance, mind, and motivation (Quinn, 2006:72-73). While, Cleanth Brooks and Robert Penn Warren in The Scope of Fiction assert that “ a character has to resemble human beings in all senses (and this is not to say that a character must be in the form of human being), only there must be some characters

that are described more fully and therefore more special than others” (Brooks & Warren, 1960:148).

The other description about the theory of character and characterization comes from Abrams. He, in his book A Glossary of Literary Terms, stated that character is divided into two kinds, flat and round. Abrams stated, “Flat characters are a one- dimensional in that they are relatively uncomplicated and do not change throughout the course of work. This makes the flat characters are monotonous. In the contrary, the round characters are complex and undergo development. The round characters sometimes sufficiently surprise the reader” (1981:20).

Compare with the description that Abrams stated in his book, Holman and Harmon in A Handbook of Literature stated that:

Characterization is the creation of imaginary person so that they exist for the reader as if the people in the real life. While in order to understand the characteristics of the character, we need to go to through the characterization. Characterization is a process of a character which is portrayed as a real person who lives in real life or the process of the author to create the characters (1986:81)

M.J. Murphy in his Understanding Unseen : An Introduction to English Poetry and the English Novel for Overseas Students stated nine important ways that are needed to understand. Those nine ways are:

1. Personal Description

The author describes the character by his/her physical appearance. The character can be thin, fat, handsome, or bad looking. The clothes can describe the character‟s

economic condition. The rich character can be shown by the good quality of his/her clothes.

2. Character as Seen by Another

The author describes the character from the eyes and opinions of the other characters‟ opinion.

3. Speech

The author describes the character in the novel through that the character says in the novel. It include show is the character speak, whenever the character is in the conversation with another, and how the character puts forward an opinion.

4. PastLife

The author can describe the character by letting the reader know something about the past life of the character. This way can be described by direct comment from the author, the character‟s thought his/her conversation, or through the medium of the other characters.

5. Conversation of Others

The author can describe the character through his/her conversation with other character and the things they say about the character.

6. Reactions

The author can describe the character by letting the reader know how he/she reacts to various situations or events.

7. Direct Comment

The author can describe the character directly. 8. Thought

The author can describe the character by letting the reader know what the character is thinking about.

9. Mannerism

The author can describe the character‟s manner and habits (Abram, 1972:161-171).

From the explanation above we can conclude that to have a better understanding and appreciation in analyzing character we can use the nine ways. Even though not all the nine ways are presented when we analyze and observe person's character, but we can use one or more of the nine ways to observe.

C. Review of Japanese Feudalism

Feudalism appeared first and developed completely in Western Europe between 800 and 1200. According to Strayer in the book entitled Feudalism:

It was invented by the seventeenth-century lawyers and antiquarians to describe the survival of certain customs and institutions which were difficult to harmonize with prevailing legal and political theories. Those survivals have originated in the middle Ages, most seemed to be connected with the medieval institution of the fief. Strayer defined feudalism as “a method of government, and a way of securing the forces necessary to preserve that method of government” (Strayer, 1965:13).

Combine with the quotes and the historical fact about feudal era, the writer sees the possessors of political and military power will naturally mold their society to fit their own needs. They will manipulate the economy so that they get the greatest share of production; they will develop a class structure which gives them the highest position; they will, as wealthy consumers, influence writers and artist; they will establish standards to which their society must conform. The wider definition of feudalism stresses social and economic factors; the essence of feudalism is in the exploitation of an agricultural population by a ruling group. It occurred in the feudal society of Western Europe.

Japanese feudalism cannot be seen equally as European feudalism which had to do with political disunity. It involved both disunity and unity. According to Miller and Moore in Japan: Yesterday and Today

Japan did not develop into a modern national state in commercial and military competition with the other countries of the world and they eliminated most of the foreign stimuli. It was characterized by political unity and national isolation (1976:7).

The evolution of Japanese feudalism can be divided into three phases according to Embree in Encyclopedia of Asian History Volume 2:

The first phase is Kamakura Period (1185-1333), in which the warrior class (bushi or samurai), who had evolved during the Heian period as the administrators and protectors of the estates, destroyed Fujiwara power and established effective political control over Japan. The second stage is Muromachi period (1333-1568). It was marked by the disintegration of the shogun‟s effective control and the rise of independent feudal domains (Hans) governed by the powerful local lords (daimyos). The third phase includes Momoyama period (1568-1600) and Tokugawa period (1600-1868). It witnessed the growth of a central government powerful enough to dominate

the daimyos but not to eliminate them. The major role in this phase was played by Hideyoshi, a military genius of peasant birth, who enjoyed a brief near-dictatorial rule until his death in 1598 (1988:28).

The beginning of Kamakura Period was marked by the victory of Minamoto Yoritomo (1147-1199) after defeated by Taira Kiyomori in the Heiji War (1159). He received honors and privileges from the court and in 1192, he was appointed sei-itai shogun, a title originally conferred during campaigns against the Ainu to the north. The great crisis of the Kamakura period was the Mongol invasions dispatched by Kublai Khan to conquer Japan in 1274 and 1281, when the Hojo monopolized the Kamakura deputies, and became a supervisory authority for western Japan. Although the invasions failed and the Mongols took no territory, the impact on bakufu politics of the Mongol incursions was considerable. In 1320s, the Hojo were unable to hold the allegiance of some of their most powerful vassals. In 1333, they were overthrown by an alliance of Go-Daigo, members of the court, Buddhist clergy, and such powerful eastern warrior houses as the Ashikaga and Nitta.

In the fourteenth century Ashikaga shoguns replaced the Kamakura bakufu. They established their headquarters in Kyoto‟s Muromachi sector, thereby providing the name of historians customarily use, Muromachi period. In this period, a lot of betrayal occurred. In the Onin War, which ranged between 1467 and 1477, much of Kyoto was destroyed; nobles and monks fled to the provinces, and Japan sank into endemic feudal war. New provincial forces took shape behind the shugo’s back. Many small domains began to take shape, each dominated by retainer bands whose

leaders strove for stability and mastery through uneasy alliances loosely cemented by the exchange of hostages. Japan for sure had become feudal.

In addition, here are some quotes from the same book; Encyclopedia of Asian History Volume 2 showed that the sixteenth century was a time of upheaval and disorder, but at century‟s end Japan was substantially unified and pacified.

This was the result of three trends. The first was a gradual growth in the size of domains that local figures with retainer armies were carving out. Second, the entrance of new foreign technology changed the face of warfare and brought the victory to leaders who had access to firearms. Third, a generation of formidable warlords brought a new ruthlessness and thoroughness to their campaigns. The greatest of these were Oda Nobunaga, Toyotomi Hideyoshi, and Tokugawa Ieyasu (Embree,1988:30).

The first steps toward unification were made under the leadership of Oda Nobunaga (1534-1582). His determination pacified the countryside, but not his vassals. In 1582, his men attacked his headquarters and killed him. His work was continued by Toyotomi Hideyoshi (1536-1598), an outstanding lieutenant of Nobunaga. He first crushed the vassals responsible for Nobunaga‟s murder and then set out to win over his fellow generals. While professing loyalty to Nobunaga‟s heir and family, he gradually took the lines of power into his own hands.

Hideyoshi wanted his son, Hideyori (1593-1615) inherit his position and lands. Therefore, he appointed five great vassals as his son‟s guardians. Unfortunately, they soon quarreled. At almost the same time, Tokugawa Ieyasu (1542-1616) emerged as the new hegemony after his victory at Sekigahara in 1600. In the Tokugawa Shogunate, bakufu control of daimyo was strict. Injunctions warned

them of their duties; their marriage had to be approved; they were expected to contribute to bakufu building projects for temples, castles, and the like; they were forbidden to have more than one castle or to repair it without central approval; and they were barred from establishing checkpoints or toll stations. Within their domains, however, the daimyo enjoyed substantial autonomy.

Finally, the Edo Period lasted from 1800 to 1868. This was a very important part of the Japanese time line, as this is when much of the artistic developments of the country occurred. It is also the period when the samurai really came to the forefront of culture and politics, being placed in status high above other commoners. The Edo Period was the last period marked by a ruling shogunate in the feudal age of Japan. In roughly 1870, the people rallied around the Emperor and the age of family rule came to an end.

“The Japanese feudal periods played an important role in shaping the culture and government of the country” (Embree,1988:45). Although it ended many years ago, some of the artistic and cultural traditions started during then are still in practice today. The Edo Period was the most important of the feudal times in Tokugawa

shogunate. Tokugawa cultural life was rich and varied. Schooling and literacy spread rapidly. By 1700, most of the samurai were receiving some written education; their bureaucratic posts and cultural role as the heads of society made it incumbents upon them to combine civil and military values. He brought art and theater to the masses. The entertainment was still very important today, included Chusingura or Japanese

epic kabuki about 47 Ronin. Tokugawa Shogun lasted in 1868, which marked the end of Japanese feudalism, replaced by the beginning of Meiji Restoration.

1. Governmental System

The highest authority and power in Japanese feudal era was on the hand of warrior (bushi) class, as it has been discussed above. The power of the military took the greatest control over the governmental and political system of the state and over the other social classes, encompassing the artisans, the peasants, and the merchants. However, the governmental hierarchy was different in every period of the feudal age. According to Miller and Moore (1976), during the Kamakura Period, the warrior class (bushi or samurai) established effective political control over Japan which was accomplished through a network of personal loyalties focused upon the shogun

(military dictator). In the second period (Muromachi Period), there was a disintegration of the shogun‟s effective control and the rise of independent feudal domains (hans) governed by powerful local lords (daimyos). Peasants functioned as serfs under the direction of knights (samurai) who in turn owed complete loyalty to their lords (daimyos). In the third phase (Momoyama and Tokugawa Period), central government reached the highest power and succeeded to dominate the daimyos.

2. Japanese Social Classes

The social class in Japanese feudal era is divided into two main classes, noble and peasant. The nobles are the lord (shogun and emperor), daimyo, and samurai, whereas the peasants include farmers, craftsmen, and merchants. Then, these two

basic classes, the society is divided into four specific classes. They are samurai, farmer, craftsmen, and merchant.

Samurai had the highest authority in the government among other classes. The status of samurai was hereditarily determined and the material stipend set, not unlike the salary set for federal bureaucrats today. Farmers were in the second class since they are considered to be the main pillar of Japan economy. They produced the food, particularly rice, as the most important need of all people. The craftsmen made the goods and equipments which were used in the daily activities. Merchants were in the last level. They were considered to only get income from others‟ work.

Perkins in Encyclopedia of Japan: Japanese History and Culture about Japanese social classes delivered that:

The ranking system is known as shi-no-ko-sho (samurai, farmers, artisans, merchants). Actually, there were also outcastes such as eta or burakumin

people. They were poor and castaway. Their jobs were everything related to death and slaughtering animals which were taboo in Buddhism. It was felt to be abhorrent. Another example was Ainu, indigenous nomadic peoples in northern Japan (Perkins,1991:15).

From those data of social classes, the writer proposed feudal system hierarchy as followed:

Shogun – Daimyo – Samurai – Farmers – Craftsmen – Merchants - Peasants The daimyo were the sole political figures of higher stature than the samurai, excluding the leader of the country, the Shogun. For the further information related to the study, the status of ronin or master-less samurai in 18th century of Japanese feudal was in the similar position and pride with samurai, but he was out of the box of

hierarchy. It was because he still had the same privilege to bring two swords with him, but he was jobless and had no master to be responsible.

The system of Tokugawa social classes was abolished by the Meiji government (1868-1912). In 1869, daimyo and court nobles were combined into a new aristocratic class, known as peers (kazoku). Samurai were classified as gentry (shizoku), and in 1876 they were forbidden to wear two swords, the symbol of their former rank. In 1871, the burakumin and other outcaste categories were also abolished, and members were designated commoners. During the postwar Allied Occupation of Japan, many social and economic reforms were enacted to give all Japanese greater equality (Perkins,1991:53).

3. Theory of Bushido

Japanese Samurai in the feudal era were very loyal to their Lord as well as obeying the unwritten rules which guided their life. Those rules were allied in a concept of chivalrous behavior called Bushido. According to Inazo Nitobe in his book entitled Bushido: The Soul of Japan (1969:4), Bushido comes from the word

bushi, which means “warrior”, and the Japanese word do, which means “the way”. So

Bushido means “the way of the warrior”. He explicated eight virtues of Samurai code. They are:

1. Rectitude or Justice

This is the strongest virtue of Bushido which can hypothetically be said as the bone that gives firmness and stature. If a man had a great talent or ability, he could not be a samurai unless he possessed this behavior (Nitobe, 1969:9).

2. Courage

Nitobe suggested that “Courage is doing what is right”. It can be counted among virtues only if it is carried out with the practice of Rectitude. When somebody knows what is right to do but he does not. It means that he does not have courage at all. Yet, a Samurai must also be able to decide what is right. (p. 10).

3. Benevolence or Mercy

Both Confucius and Mencius said that the highest requirement of a ruler of men is Benevolence. Nitobe emphasized that under the authorization of feudalism, people could only be freed from despotism in its cruelest form. (p. 11)

4. Politeness

Politeness is known widely as the most conspicuous Japanese personality. It must be the expression of a benevolent regard for the feelings of others. (p. 16)

5. Honesty and Sincerity

Nitobe stated that lying or equivocation is considered as a coward. The bushi or warrior held that his high social position demanded a loftier standard of veracity than that of the tradesman and peasant. (p. 17)

6. Honor

Nitobe suggested that the sense of honor, implying a vivid consciousness of personal dignity and worth, could not fail to characterize the samurai, born and bred to value the duties and privileges of their profession. Fear of disgrace hung like a sword on the head of every samurai. (p. 19)

7. Loyalty

Loyalty could hardly be found in some places, as Nitobe affirmed that all members of a clan were responsible for the actions of their lord. Should a master be insulted or even killed, a retainer would take it upon himself to avenge his lord to any end. For such loyalty, the lord was expected to take care of his retainers to insure that they did not become dissatisfied to the point of taking leave of their lord and becoming ronin (masterless). (p. 21)

8. Character and Self Control

The first point to observe in knightly pedagogic was to build up character, leaving in the shade the subtler faculties of prudence, intelligence and dialectics. According to Nitobe, the tripod that supported the framework of Bushido was said to be Chi, Jin,

Yu, respectively Wisdom, Benevolence, and Courage. Furthermore, he concluded that without taking into account long years of discipline in self-control, none can be correct.

4. Ronin

Based on Ptak Collin in The Samurai of Japan, the term of ronin is used for the master-less samurai of the late Muromachi (1138–1573) and Tokugawa (1603– 1867) periods.

By the 12th century the term ronin began to be used for samurai who, as a result of either losses in battle, the untimely death of their lord, or their own misdeeds, had been dispossessed of their fief and their noble sponsorship. During the tumultuous period before the founding of the Tokugawa shogun, their numbers increased rapidly.

A warrior usually became ronin in one of four ways:

1. A clan or fief was defeated and abolished in battle, or the shogun

authorities reduced a fief in size or abolished the fief entirely. The samurai involved all would become ronin. Unless the lord of that fief took his retainers with him to his new fief, the samurai in his service would become ronin.

2. A samurai was dismissed from service by his daimyo. During the

Tokugawa era, according to the Buke Shohatto, no daimyo was allowed to take into service a ronin who had been dismissed by his original daimyo.

3. A samurai voluntarily left his fief, with or without his daimyo‟s permission, and thus become a ronin.

D. Theoretical Framework

The socio cultural historical approach is used to understand the nature of the social context of the subject matter. They are more likely to describe the society and culture in Japan in the feudal period, in accordance with the approach conducted. The emphasis on feudal era is because samurai took a role in that very moment. Bushido

principles of loyalty, self-control, and honor that strengthened by review of feudalism in governmental side, Japanese social class, and the concept of ronin is used to sharpen the analysis of the problem. It is significant to get sufficient data about Japanese culture, encompassing the political and governmental system, the religions, the art works and literary works, the social classes and the social milieu. Since the setting of the novel is in the feudal period, it is necessary to reflect on the social cultural background, as long as it is relevant to the analysis.

27 CHAPTER III

METHODOLOGY

A. Object of the Study

The object of this study is John Allyn’s novel entitled The Forty Seven Ronin Story. The Forty Seven Ronin Story is written by John Allyn in 1970. Tuttle Publishing Company, a division of Periplus Editions which is located in Singapore, did the premier publishing of it in 2006. The Forty Seven Ronin Story was presented as a traditional folklore in an annual drama. Japanese people called it as

Chushingura. By the time, The Forty Seven Ronin Story performed not only as

Chushingura, but also in modern play script, some documentary films and novels.

B. Approach of the Study

The historical facts about society and culture in Japanese feudal era have an important role to answer the problem formulations. Daiches in Critical Approaches to Literature. Second Edition stated “a type of criticism which is related both to

historical and to sociological criticism is that which concerns itself with the whole complex of cultural activities of which the production of literature is only one

fragment” (1982:9). It is said that when the study leads back to the past, culture acts in its sacred function as preserver of the past. So, this approach looks at the cultural scene, in which the whole aspects are important, including the effect of religious,

moral and political ideas, and the function of periodicals. Those all will affect the production and appreciation toward the work.

Dealing with literary criticism, Arnold (1984) said that he was concerned with

the state of civilization, the whole pattern of people’s culture, and that in discussing

literary criticism one must take into account the cultural situation in which it operates (as cited by Daiches, 1982:14). The cultural context will add to people’s understanding about the literary work.

In addition, Rohrberger and Woods said that:

The society will influence the author in making literary works. They also stated two important things that literature is not created in vacuum and literature embodies ideas significant to the culture that produced it (1971:9).

It means that the environment affects the author in making his works and the works itself can give something to the environment. The society makes their culture and history, and the literature itself comes from the society. Here, there are the connections between society, culture, history, and literature.

Socio cultural-historical approach will be suitable in analyzing this novel as this study investigates a Japanese civilization, which is defined as the attitudes and actions of a specific group of people and the social background (Rohrberger and Woods,1971:9). Thomas Warton in Theory of Literature by Wellek and Warren also said that literature preserved the most picturesque and expressive representation of manners; literature was primarily a treasure of costumes and customs, and also a

sourcebook for history and civilization (1956:102-103).

The definitions of socio cultural-historical approach above make the writer choose this approach in reading the novel. Besides, the topic of this study itself is about the relationship between society and literature. Therefore, these approaches lead the writer in analyzing the study.

C. Method of the Study

In the process of analyzing, the writer used library research method. The primary source of this study was the novel of John Allyn entitled The Forty Seven Ronin Story. The book contains the recount of Ako tragedy happened to Asano clan and the real effort of 47 ronin who kept the willing to take revenge as the totality of

Bushido in loyalty, self control, and honor. Other sources were taken from printed and electronic books, and also the previous article discussing the similar topic to this study.

The writer used some steps to do the analysis. The first was the writer read the novel repeatedly in order to grasp further understanding about the novel itself. Second, the writer collected all the data both from textbook as the primary and internet as the secondary data to support the analysis so that the problem formulation could be stated. Third, the writer used the theories that were collected as data to answer the problem formulation as the main analysis of the study systematically. Fourth, the writer answered the problems’ formulation that was put

in the chapter IV using the theories that had been collected as the main analysis of this study. The last step was the writer delivered the conclusion as the summary of the study.

31 CHAPTER IV

ANALYSIS

In this chapter the writer features the analysis on the two formulated problems. The analysis done at each subchapter is based on the various relevant theories as provided in the theoretical review. The chapter consists of two subchapters, each corresponding to the first, and the second problem formulations. The first one is the characterization of Oishi Kuranosuke. The second one is called, the description of the Bushido principle of loyalty, self control, and honor as reflected in Oishi Kuranosuke‟s characterization.

A. The Characterization of Oishi Kuranosuke in The 47 Ronin Story

Oishi Kuranosuke was the chief retainer of the Asano clan. He lived during the feudal era of Japan in the 18th century. Physical-wise, Kuranosuke is identified in this quote of The 47 Ronin Story as a

..his early forties in an air of quiet authority. His common daily attire explicitly defined his job as a samurai, a warrior class in feudal Japan. His topknot pleated hakama skirt, and two swords identified him as a samurai Allyn (1970: 9).

Hence the descriptions feature of his appearance and job. The physical

appearance sometimes indicates someone‟s virtues. From that quote, Oishi

Kuranosuke wore hakama as his outfit. Hakama was an honorable kimono of military class, while the peasants wore cheap cotton. It was made of silk. It showed that Oishi Kuranosuke as the samurai was belong to higher class.

Moreover, the relationship between samurai and the sword was delivered here. Samurai was always equipped with two kinds of swords. One was short and dagger like. The other was a long two handed killing sword. Katana was the killing sword. Wakizhashi was the dagger for suicide. Beside the functions, swords of samurai also described as his souls, the reminder of bushido, the honor, and the ability to control him. The samurai must live with swords, or he must die when he lose swords. The pride of having two swords was still relevant although the samurai became masterless.

The Asano clan served by Kuranosuke was a prominent family among several strong families serving under the rule of Shogun Tsunayoshi Tokugawa. The head of the family, called Lord Asano, was “the Daimyo of the Province of Ako, still boyishly good-looking at thirty-five (Allyn, 1970:16).” The 47 Ronin Story, tells a tale of Kuranosuke‟s endeavor of vengeance upon the death of this beloved and respected master of his. It was his admirable way to respond to the problem that became the study‟s focus of the discussion. His loyalty to his deceased Lord Asano had given him the very purpose to properly finish his service. His self control kept him from making bad decisions while struggling in patience and perseverance. And those qualities allowed him to keep the honor of a samurai, the honor of a servant, loyal only to the value of truth erected by the head of the family that he served. These three Bushido qualities displayed by Kuranosuke were discussed further in the third and the last part of the analysis; loyalty, self-control, and honor of Bushido through the characteristics of Oishi

Kuranosuke. This part would discuss Kuranosuke‟s role in his family, his working society; among his colleagues and his relationship with his master, Lord Asano.

Oishi Kuranosuke, called as one of the samurai of Ako, was capable in following the warrior way, Bushido as the combination of Zen, Confucianism, and Budhism. As it is said:

“His lessons had been given in this very room and he could hear old Yamaga Soko‟s warnings that the times were getting soft and that the strict

observance of Confucian ethics was being undermined by the preachers of

“new Confucianism” who were beginning to infest the court” (Allyn,

1970:46).

From this quote of the story, Oishi Kuranosuke recalled the teaching of his mentor Yamaga Soko. In which he mentioned the replacement of the long-preached principle of Confucianism, with the new one. It was mentioned in the second chapter of this study that the bushido principle based itself to the very idea of Confucianism. The principle such as the bushido loyalty corresponds to the Confucian concept of filial piety. As mentioned in the story afterwards “… but he found willing listeners in the Samurai of Ako..” (Allyn, 1970:46).

In terms of his family life, it is noted that Oishi Kuranosuke was a caring husband, and a father. He had a wife of whom marriage he kept with faithfulness. Throughout the years of wait for his time to take revenge as an outcast, Kuranosuke remained vigilant yet faithful to his family. From this marriage he was granted a son he adored so much named Chikara. Apart from these people, it is also noted that he decided to take care of his master‟s only daughter after the death of his father, whom he swore to protect to the death (Allyn, 1970:101).

As such were the qualities worth mentioned from the very personality of Oishi Kuranosuke. His loyal dedication to his duty, his remarkable patience and self control, driven by his commitment to uphold the honor of the family he served, has made him being remembered by the history of mankind as a figure he was. It was due to these qualities that Kuranosuke was a worthy leader of the 47

ronin, who remain loyal to their principle, to stand for justice, to devote themselves to what they considered the higher morality (Allyn, 1970: 224).

From those quotes about Oishi Kuranosuke was a chief samurai of Asano Clan that had high discipline and responsibility in managing himself, his duty, and his family.

B. Loyalty, Self Control, and Honor of Bushido through the characteristics of Oishi Kuranosuke

By the applying the definition of loyalty, self-control and honor of

Bushido on the featured characteristic of Oishi Kuranosuke, a description on those three administering principles of life through the characterization of Oishi

Kuranosuke‟s personality could be elaborated. Experts‟ explanations about the

bushido principles served as the guideline in determining which acts can be considered as an act of loyalty, self-control, or honor. The dialogues and monologues between the characters, as well as the explanatory passages were the provided proof to the analysis on the examined loyalty, self-control, and honor of

1. Oishi Kuranosuke’s Loyalty

Loyalty was a strong feeling of a major ethical concept in Japanese culture, which had been influenced both by Confucianism in Japanese feudal social classes. According to Confucianism, people ought to be loyal and obedient to those of higher social rank, especially parents (filial piety) and master, or lord of their occupation. Loyalty and duty or giri were interrelated principles. Someone who did and finished the duty mean he/she kept loyalty to the occupations and the master.

Like what had been mentioned in the second chapter the concept of loyalty

refers to one‟s strong feeling to a lord or master. It was the very honor of a serving

samurai. The loyalty that was depictured in this study is the dedication of Oishi Kuranosuke and his fellow ronin, master-less samurai of the Asano clan, who remained loyal to their duty in upholding justice, standing before even the Shogun, for the sake of higher values. As the quote said:

“He stressed that they must obey the Shogun‟s order of confiscation to the letter and do nothing that would compromise Daigaku Asano‟s eventual chances of inheritance (Allyn, 1970: 71).”

Oishi was loyal to Lord Asano all his life, even after Lord Asano‟s death. Shortly after the death of Lord Asano, and while Oishi and the other samurai were unsure of their path of action, Oishi was contacted by several prominent daimyo who requested his services as chief retainer, but his dedication to the house of Asano had never been stronger and he answered them all with polite refusals.

Oishi, though he could accept the offers of these powerful lords, and continue to live his life in much the same way he had under the Asano crest, instead chooses to remain dedicated to lord Asano. As a loyal member of Asano‟s retainer, he refused to give up in his quest to avenge his deceased lord. Moreover, he also refused to find another master to replace the former master. The price of this choice was that Oishi became a ronin without a master, and lost his source of income. Oishi was forced to live as best he could with what he had, with his loyalty to Lord Asano his only solace. Oishi kept the promise of a relatively peaceful life in exchange for revenge against his master‟s enemy. Oishi remained loyal to his deceased master even when it meant he himself would suffer.

The very concept of loyalty itself dictated first, for a person to be called loyal, he needed to give a total trust to demands from the one he served, whom having a higher social rank. According to the explanation above, a group of

samurai who loyal to the master/lord, they should first completely trust their lord. Some of the issues regarding rebellious and even devious samurai who always defied their lord and doing exactly the opposite of what they were expected was a proof that these samurai were not loyal and obedient. Likewise, a retainer whose direction of acts defied his lord‟s was not a worthy retainer.

Second, the concept of loyalty required its subjects to be consistent. It meant that being loyal good to someone equaled to believe consistently to the one he served. What kind of consistency was actually required by the Bushido code? It was actually the consistency of being faithful. It could be seen throughout The 47 Ronin Story, that the ronin, being asked to reply to a difficult choice, whether to

surrender the Ako castle, and later to end their life, or to stand and fight to show the Shogun how the laws and regulations had led the people to pain and suffering. They remained faithful with their choice to avenge their beloved lord Asano by slaying the greedy villain, Kira. Being consistently loyal as shown by these people were not easy at all, as they were willingly being moved from being a highly-respected warrior clan, to become outcasts, immediately receiving the lowest status in the society, became poor, and emotionally enraged most of the time. Yet they maintain to stand still to their belief during the years of wait. The decisions that they made in every question was proven to be the right one indeed.

Other proof of Oishi‟s loyalty was in his decision about lord Asano‟s daughter. Oishi put himself and his family in danger in defense of Lord Asano‟s family. After Lord Asano‟s death, and the subsequent eviction of his people from the Asano castle, he chose to protect his lord‟s daughter as his loyalty to his lord.

“Behind came his wife with three little ones, all dressed in warm travelling

clothes that were very much alike. No outsider could have known that one

of the three children was lord Asano‟s little daughter, whom Oishi had sworn to protect with his life if necessary (Allyn, 1970: 75)”.

Oishi did not know what was going to happen to lord Asano‟s daughter after his lord‟s death, but he took the responsibility upon himself to ensure her safety. As the quote said, Oishi was ready and prepared to protect the girl even if it costs him his life, and places his family in trouble point. If the Shogun wanted the girl dead, and Oishi was found to have hidden her, he would probably be killed, and his family dishonored, if not worse. Oishi was not required to hide Lord Asano‟s daughter. He could have left her to her fate and saved himself the risk and trouble. Instead he did everything in his power to ensure her safety.

Oishi‟s loyalty to Lord Asano seen through his decision to serve his lord‟s daughter as best he could.

Being loyal according to Bushido also meant being not afraid of losing

one‟s life for the sake of the principle or the master whom a samurai had devoted

himself to serve. For a samurai the service that they gave was until the end of their lives. It was said that even if they were to lose their family for the sake of their duty, or even to give their lives away to protect their masters and the ones he wanted them to give their lives to, they must not bend, and question their master. It was an amazingly strong life principle that demanded total devotion of its believer. When a lord or master was sentenced to death, the penalty was to commit to end his life. It was common that his retainers also committed seppuku

to follow the master, as the highest honor they could take. In the 47 Ronin Story, it was said that the ronin also sacrificed their lives after the successful war in fulfilling their purpose.

The sense of loyalty in the life of Oishi Kuranosuke during his service under the Asano family until his death after finishing his duty could be seen through his characterization as shown in the story. There some events which truly showed the loyalty of this man as a samurai serving his master while up righting justice. The first link of events was when he was still serving as the chief retainer of the house of Asano (Allyn, 1970: 1-42).

The second link of events was the following nights after he learned the death of his master by the scheme of the antagonist, Kira (Allyn, 1970:43-223) where he and his fellow ronin carefully planned to avenge their master as time

goes by. And the last even was when he took the honor to do the seppuku ritual in the vicinity of his beloved lord‟s grave.

The acts of loyalty of Oishi Kuranosuke could be seen from the very moment he received the news of the death of Lord Asano, by Kira‟s scheme. It

was said that “Lord Asano had been like his brother; his loss was insupportable

(Allyn, 1970:43).” From this statement, it could be said that Kuranosuke‟s dedication and commitment to Asano, was indeed surpassing those of common master-servant‟s. His loyalty to Asano, as his master, was even so added by the charity that he shared. It could also be said that his sense of brotherhood had strengthened their bonds.

The condition that Kuranosuke lived in was not an easy one. In fact, the highest commanding leader at that time was corrupted. The highest leader that both Asano and Kuranosuke served was the Shogun, Tsunayoshi Tokugawa. He bended evens a sacred belief as a mean to execute his self-defined policy. The text mentions “Tsunayoshi took Buddhism only what suited his own purposes and this left his policies open to question by anyone bold enough to do so” (Allyn, 1970:47). The shogun misused the belief of the people for his own advantage. Wrong as it might, his loyal subjects were obligated to do the instructions given by the unifier of the land whether they liked it or not.

Having different qualities than the great shogun, Asano was a noble leader. Asano in the eyes of Kuranosuke, was someone he worth dying for. In the waking of his memory upon his beloved master, it was said that:

“Oishi was thinking that he had known Lord Asano all his life and that in

daimyo in all Japan. This section of the country was known for its strong adherence to the traditional virtues of the samurai and there was no one more generous, more brave, more earnest in trying to live up to those ideals that Lord Asano. Oishi would follow such master anywhere, even to the grave if necessary, and he would have no hesitation in drawing his dirk and joining him at this very moment if he thought the gesture would

accomplish anything”(Allyn, 1970:51).

He was ready to trade his pride, and set aside his aspirations as a samurai, and becoming a ronin. At the time of difficulties, financial welfare was of high importance, even more so for a father with a whole family to be supported. He had to bring balance to his family needs and the fate of the daughter of Asano, as well as the Asano name whom he loyally served. Kuranosuke however set aside his personal needs and gains, for the sake of his master‟s, he was determined to fight on and continue the best plan that he could:

“Suddenly the immensity of what was going to happen to himself

personally struck home for the first time. He would no longer be a respected samurai; he would be a ronin, a man without a master, one of those pitiful ones whose days of usefulness and glory were gone. He would be forced to become a soldier of fortune or drop out of the military ranks altogether. Either choice was a miserable one. Perhaps Hara was right and he should ignore the orders of Daigaku and Toda. It would be better to go down fighting than to watch his family starve and sink into the

bottomless, honorless pit of poverty” (Allyn, 1970:52-53).

Confucianism influenced the principle of bushido loyalty. From the way it was defined, the principle of loyalty was similarly equal in idea to filial piety for both demands obedience and total devotion. The concept of this vengeance for loyalty was in also featured in the story, as written in the following paragraph:

“Does not even the peaceful Confucius say that no man may live under the same sky with the murderer of his lord? … „You forget yourselves … your

loyalty is to the house of Asano. Our first duty is to follow the command

Confucius also say that of the five virtues, loyalty dwarfs all other moral

obligations?” (Allyn, 1970:59).

2. Oishi Kuranosuke’s Self Control

Self control in bushido is believed to be a master pillar which supported the three main frameworks of bushido itself, namely: wisdom, benevolence, and courage. In keeping his code of honor, a samurai was required to maintain self-control as long as his service was required. Self-self-control in bushido equaled to total control of oneself.

At this point, self-control required a samurai to discipline himself in learning martial arts and peaceful arts. In short, the mastery of sword sharpened the samurai‟s sensitivity and fierceness. The art of swordsmanship and calligraphy altogether nurture the samurai‟s decision making skill. Even though the class of samurai was heredity caste, but the whole process to gain the skill and manner as the true samurai needed long period of life. It deal firstly to carefully

decide what‟s best for the needs of all, thus it supported the nurturing of wisdom.

It deal secondly to always be calm and kind on all the situations faced, thus it nurtured benevolence. It encouraged the samurai to bravely make decision, thus it nurtured courage.

The self-control of Oishi Kuranosuke also could be seen throughout the point after he lost his master. It could be seen from the very night he received the grim news befalling the house of Asano, up to the post-war moments when he finally managed to avenge his master. The self control owned by Oishi is prominent as he successfully decided every single plan he took in his road to

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family among several strong families serving under the rule of Shogun Tsunayoshi Tokugawa.

The second subject to be analyzed in this study tries to reflection of loyalty, self control, and honor of Oishi Kuranosuke. Oishi was loyal to lord Asano to the point of fanaticism, even after Lord Asano’s death. Shortly after the death of lord Asano, Oishi chose to be a ronin without a master, and lost his source of income. As his loyalty and honor as Asano’s retainer, he took the responsibility upon himself to ensure his lord’s daughter safety. Being loyal to the lord and the family was keeping the honor because it was the duty of the samurai. Oishi, so the text states, he was ready and prepared to protect the girl even if it cost him his life, and placed his family in dangerous point. As the time went on, there were changes happened in the society. Every change looked like a coin that had two different sides. On one side, gave benefits for him, but in other hand, it also gave bad consequences that he had to take. Oishi and his men waited many, many months before finally killing Kira. Some of the ronin give up, and abandon any hope for revenge. They were loyal, but have no enough self-control. Oishi and others, however, remained steadfast and self-control to justice for Lord Asano. Oishi’s self-control as lord Asano’s retainer allowed him to wait, and wait, and wait until the golden opportunity to kill Kira. Oishi was extremely patient, when other loyal men surrendered.

Despite the weakness of other samurai, Oishi Kuranosuke, the chief retainer of Lord Asano, personifies the Bushido. Oishi is not just a samurai: he is the essence of what samurai should be. He displays loyalty, self-control, and

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honor throughout his endeavors to avenge Lord Asano.His loyal dedication to his duty, his remarkable patience and self-control, driven by his commitment to uphold the honor of the family he served, has made him being remembered by the history of mankind as a figure he was. It was due to these qualities that Oishi was a worthy leader of the 47 ronin, who remain loyal to their principle, to stand for justice, to devote themselves to what they considered the higher morality.

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BIBLIOGRAPHY

Abrams, M. H. A Glossary of Literary Terms. Orlando: Harcourt Brace Jovanovich College Publishings, 1985.

Allyn, John. The 47 Ronin Story. Singapore: Tuttle Publishing Company, 2006. Benedict, Ruth. Chrysanthemum and the Swords, Patterns of Japanese Culture.

New York: New American Library, 1974.

Brooks, Cleanth and Robert Penn Warren. The Scope of Fiction. New York: Appleton-Century-Crofts Inc., 1960

Daiches, David. Critical Approaches to Literature. Second Edition. New York: Longman, 1992.

Embree, Ainslie T, Ed. Encyclopedia of Asian History. Volume 2. New York: Macmillan Publishing Company, 1988.

Harmon, William. A Handbook to Literature. New York: Macmillan Publishing Company, 1996.

Ihara, Craig. Philosophy East and West. Volume XL. Honolulu: University of Hawaii Press, 1990.

Lewis, Archibald. Knights and Samurai: Feudalism in Northern France and Japan. London: Maurice Temple Smith, 1974.

Miller, David W. & Moore, Clark D. Japan Yesterday and Today. (Downs, Ray F., Ed). New York: Bantam Books, 1976.

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English Novel for Overseas Students. London: George Allen and Unwin. Ltd, 1972.

Nitobe, Inazo. Bushido, the Soul of Japan. Tokyo: Charles E. Tuttle Company, 1969. Perkins, Dorothy. Encyclopedia of Japan: Japanese History and Culture. New York:

Roundtable Press Book, 1991.

Quinn, Edward. A Dictionary of Literary and Thematic Terms. New York: Facts on File, 2006.

Stanton, Robert. An Introduction to Fiction. New York: Holt, Rinehart and Winston, 1965.

Strayer, Joseph R. Feudalism. (Snyder, Louis L., Ed). Canada: D. Van Nostrand Company, 1965.

Suino, Nikolaus. The Art Of Japanese Swordmanship. New York: Weatherhill, 1994. Wellek, Rene. Concept of Criticism. London: Yale University Press, 1963.

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<http://www.mv.com/ipusers/smg/Samurai%20Essay.htm> (23 March 2011). Welford, John. (2008). Samurai Way of Life.

<http://www.helium.com/items/1075930-the-samurai-way-of-life-or-code-of-conduct-otherwise-known-as-bushido> (23 March 2011).

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58 APPENDIX

The Summary of The Forty Seven Ronin by John Allyn

In 1701, lord Asano Naganori, the Daimyo of Ako, along with other daimyo were called by the reigning Shogun, Tokugawa Tsunayoshi, to his castle. In the Shogun Castle, Lord Asano had injured by Kira, the master of ceremony. The penalty for drawing katana (sword) in the castle was death. Because of his noble blood, he was allowed to die in the most honorable way which was to commit seppuku. But, Kira was not killed and that fact brought wrath inside the heart of the samurai who served under Lord Asano. The shogun confiscated Lord Asano’s castle in Ako and all the samurai in the castle became ronin (masterless samurai).

Oishi Kuranosuke, the head of the retainer of Asano Castle, surrendered the castle peacefully. He was then seen as a coward for not avenging his master’s death. One of the famous codes of the samurai was that a samurai should never live under the same sky of his master’s murder, that’s why Oishi was considered as a coward. He was also seen as a drunker.

However, 3 years after the death of Lord Asano, 47 ronin of Ako led by Oishi came charging into Kira’s mansion. They beheaded Kira and took his head to their master’s grave. They surrendered themselves to the Shogun without any struggle because they had done their master’s revenge and claimed their honor as samurai.

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Their way of avenging their master’s death had touched so many hearts, even the heart of the reigning Shogun. The Shogun gave them the most honorable punishment for samurai, despite the fact they were just ronin. They committed seppuku and were buried next to their master’s grave.

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