After the opening of Japan to the West, Japan modernized radically and Japanese society changed dramatically. Science, technology, and medicine received the greatest impact in the first stage of the Meiji Era. Western philosophy, literature, and the arts were also interesting to Japanese. However, Christianity proved the only exception to what Japan would accept--one heritage of the Tokugawa Shogunate of the Edo period. From the severe ban on Christianity, it seems this “Western religion” has remained Jakyo—a base belief--to Japanese. This study shall first analyze what was Japanese modernization through historical and philosophical views. Through this examination, the goal of this project is to determine why Japan would not accept Christianity as her religion such as she did for Buddhism. Also, consideration will be give to whether this tendency will continue or not at in the future. Secondly, the history of Tanzania will allow a good comparison of Japan. Interestingly, the relation between Tanzania and the U.S.A. became a Fubyodo Joyaku (unequal treaty) in 1853, the same year when the Commodore Perry visited Japan. Tanzania was colonized by Germany and then Britain. But after its independence, it has accepted Christianity as its religion. This seems a contradiction for me. Why has Tanzania accepted Christianity as its religion? Its Lutheran Church especially has grown in these two decades. In contrast, Japanese Lutheranism appears in danger of dying out in the near future. What is the difference between these countries? Thirdly, the growth of Christianity in Japanese society in Hawaii is another good example for comparison with the situation of Japan. Japanese Americans now have accepted Christianity as their religion. To examine the background of Japanese society in Hawaii might give us some clues to answering why people in Japan have not accepted Christianity. Through this comparison, the conclusions may not point to the character of Japanese, but rather social circumstances or history may comprise important elements in the attitude for Christianity. The answer may not be a theological matter, but the isolation of Japan from other nations in its pre-modern history. In this project, not only views from the Christian side, but also the other side will be appreciated.

Research Representative	上村　敏文	国際日本文化研究センター・客員准教授
Organizer	笠谷 和比古	国際日本文化研究センター・教授
Team Researcher	石居　基夫	ルーテル学院大学総合人間学部・准教授
〃	植木　献	明治学院大学教養教育センター・准教授
〃	魚住 孝至	国際武道大学体育学部・教授
〃	北原 かな子	秋田看護福祉大学・教授
〃	黒住　眞	東京大学大学院総合文化研究科・教授
〃	小林　善帆	京都女子大学・非常勤講師
〃	佐治　晴夫	鈴鹿短期大学・学長
〃	武内 恵美子	秋田大学教育文化学部・准教授
〃	竹村　英二	国士館大学21世紀アジア学部・教授
〃	仲　秀和	大阪樟蔭女子大学学芸学部・教授
〃	西井　麻美	ノートルダム清心女子大学人間生活学部・教授
〃	長谷川（間瀬）恵美	南山大学宗教文化研究所・非常勤研究員
〃	林　香純	薫香香雅流宗匠
〃	平石　直昭	帝京大学文学部・教授
〃	平木　實	京都府立大学文学部・非常勤講師
〃	深井　智朗	聖学院大学総合研究所・教授
〃	古屋　安雄	聖学院大学大学院アメリカ・ヨーロッパ文化学研究科・教授
〃	前田　勉	愛知教育大学教育学部・教授
〃	前田 ひとみ	目白大学外国語学部・専任講師
〃	間瀬　啓允	東北公益文科大学公益学部・非常勤講師
〃	松山　壽一	大阪学院大学経営学部・教授
〃	森田 登代子	桃山学院大学文学部・非常勤講師
〃	山根一城	山根折形礼法教室主宰
〃	佐野 真由子	国際日本文化研究センター・准教授
〃	John BREEN	国際日本文化研究センター・准教授