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denis23 [38]
3 years ago
13

What inference can you make about Japanese attitudes toward Korean culture in the late 1500s?

History
2 answers:
mariarad [96]3 years ago
6 0

We can infer that Japanese wanted to learn and absorb korean technologies to develop art, infrastructure and transmission of knowledge.

Japanese leader Toyotomi Hideyoshi invaded Korea between 1592 and 1598, the invasion resulted in Japan losing the war, but Hideyoshi and his generals took advantage during this period because it was the opportunity to kidnap skilled Korean craftsmen and take them back to Japan.

Japan gained cultural benefits from the spoils of war, also due to the contact with Ming China.

Korea had a refined technology of moveable type printing, during the late-sixteenth century, Japan benefited from this.

Before 1590, there was a monastic monopoly on printing in Japan.

Japanese invasion of Korea is sometimes referred to as the "Teabowl War" or the "Pottery War", because japanese soldiers made great efforts to find skilled Korean potters and transfer them to Japan once quality ceramic pottery was prized in Japan, particularly the Korean teabowls used in the Japanese tea ceremony.

Korea also made  important contributions to tiling Japanese houses and castles, among the skilled craftsmen removed from Korea by Japanese forces were roof tilers . The  Nagoya Castle was constructed using Korean stonework techniques.

Licemer1 [7]3 years ago
3 0

Japanese conflicts with Korea began when Japanese ruler Toyotomi decided to conquer China, and asked Korea for help, using its territory to have geographical access. Korea didn't help because it was ruled by Ming dynasty. In 1592, Japan invaded Korea, and used armies and modern weapons, which destroyed many of its arable land, and forced migration of Korean artisans and academics to Japan. Another major loss happened in the historical and cultural aspect, since many records were burnt along with several imperial palaces in Seoul.

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The infamous Salem witch trials began during the spring of 1692, after a group of young girls in Salem Village, Massachusetts, claimed to be possessed by the devil and accused several local women of witchcraft. As a wave of hysteria spread throughout colonial Massachusetts, a special court convened in Salem to hear the cases; the first convicted witch, Bridget Bishop, was hanged that June. Eighteen others followed Bishop to Salem’s Gallows Hill, while some 150 more men, women and children were accused over the next several months. By September 1692, the hysteria had begun to abate and public opinion turned against the trials. Though the Massachusetts General Court later annulled guilty verdicts against accused witches and granted indemnities to their families, bitterness lingered in the community, and the painful legacy of the Salem witch trials would endure for centuries.

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Did you know? In an effort to explain by scientific means the strange afflictions suffered by those "bewitched" Salem residents in 1692, a study published in Science magazine in 1976 cited the fungus ergot (found in rye, wheat and other cereals), which toxicologists say can cause symptoms such as delusions, vomiting and muscle spasms.

In January 1692, 9-year-old Elizabeth (Betty) Parris and 11-year-old Abigail Williams (the daughter and niece of Samuel Parris, minister of Salem Village) began having fits, including violent contortions and uncontrollable outbursts of screaming. After a local doctor, William Griggs, diagnosed bewitchment, other young girls in the community began to exhibit similar symptoms, including Ann Putnam Jr., Mercy Lewis, Elizabeth Hubbard, Mary Walcott and Mary Warren. In late February, arrest warrants were issued for the Parris’ Caribbean slave, Tituba, along with two other women–the homeless beggar Sarah Good and the poor, elderly Sarah Osborn–whom the girls accused of bewitching them.

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The three accused witches were brought before the magistrates Jonathan Corwin and John Hathorne and questioned, even as their accusers appeared in the courtroom in a grand display of spasms, contortions, screaming and writhing. Though Good and Osborn denied their guilt, Tituba confessed. Likely seeking to save herself from certain conviction by acting as an informer, she claimed there were other witches acting alongside her in service of the devil against the Puritans. As hysteria spread through the community and beyond into the rest of Massachusetts, a number of others were accused, including Martha Corey and Rebecca Nurse–both regarded as upstanding members of church and community–and the four-year-old daughter of Sarah Good

Though the respected minister Cotton Mather had warned of the dubious value of spectral evidence (or testimony about dreams and visions), his concerns went largely unheeded during the Salem witch trials. Increase Mather, president of Harvard College (and Cotton’s father) later joined his son in urging that the standards of evidence for witchcraft must be equal to those for any other crime, concluding that “It would better that ten suspected witches may escape than one innocent person be condemned.” Amid waning public support for the trials, Governor Phips dissolved the Court of Oyer and Terminer in October and mandated that its successor disregard spectral evidence. Trials continued with dwindling intensity until early 1693, and by that May Phips had pardoned and released all those in prison on witchcraft charges.

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