Cultural and Geographical predisposition of forming the State in ancient Japan.

The formation of Japanese political culture as well as formation of it as a State may be traced back to
the formation of Statehood in the Ancient Japan. First of all, a number of geographical features of Japan
contributed to the formation of inner socio-cultural and political relations, the face of Power and later,
political culture. These are, namely:

 Relative geographical isolation of Japan – Japan, being an archipelago was naturally surrounded
by water, which naturally created in the ancient autochthonous population the notion of safety
it provided to the land. The water itself was also associated largely with danger and unknown,
contributing to fact that later Japan’s isolationist policies and weak navy fleet 1.
 Due to uneven and diverse topography 3 different in essence cultural-household complexes co-
existed – Naval, Plain-based, Mountainous
 Relative cultural homogeneity – no scarce diversification of country’s population in terms of
ethnicity, language, religion, social structure.
 Co-existence of traditional Japanese religion of Shinto and Buddhism.
 China’s influence as cultural donor 2– China and its culture and language made a grate
contribution to the formation of Japanese Statehood, precisely, the Ritsuryo System ( 律令制)
and its Law Compilations, Taiho ( 大宝律令) and Yoro ( 養老律令) were in essence based on
their Chinese analogues

Social Relations in ancient Japan

Social relations in Ancient Japan were based on and revolved around blood-related kinships submitted
and ruled by the unified leader – Oomikami.

The uji-kabane system arose in the process of expanding the borders of the Yamato state and the
subordination of the Yamato ruler to the okimi of central and regional socio-political organizations, the
so-called uji clans. Each of these clans occupied a certain position in the system of government, which
was determined by the donation of the title to the head of the clan - kabane. The system was static and
provided for the hereditary transfer of titles from one generation of chapters to another. 3

1
Мещеряков А.Н., Грачёв М.В. История древней Японии. М.: Наталис, 2010. - 544 с.
2
Мещеряков А.Н., Грачёв М.В. История древней Японии. М.: Наталис, 2010. - 544 с.
3
https://rekisi-daisuki.com/entry/2014-11-24-151615
Cabane had their own classification, divided into courtiers and regional. The highest titles for the heads
of aristocratic families were o-omi, o-muraji, omi and muraji.

Formation of a Centralized State

According to most modern researchers, the beginning of the formation of a centralized state in Japan
falls on the Asuka period (592–710). The reform activities of the second half of the 7th century created
the conditions for the appearance of the code of laws "Taiho Ritsuryo" (701–702), which basically
defined the socio-political system and the way of life of the Japanese not only in the Nara period (710–
794), but also in the Heian era. Further development of the State Apparatus happened later during the
rule of emperors Kanmu, Heitei, Saga 4. At the same time, political ideology was taking shape, and by

4
https://sekainorekisi.com/japanese_history/%E5%B9%B3%E5%AE%89%E4%BA%AC%E3%81%AE%E7%A2%BA
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%E6%88%A6%E3%81%84/%E5%B9%B3%E5%AE%89%E5%88%9D%E6%9C%9F%E3%81%AE%E6%94%BF
%E6%B2%BB%E6%94%B9%E9%9D%A9/
the end of the VIII century, the basic ideas about the origin, essence and purpose of the supreme power
were developed5.

The Notion of an “Ideal Ruler” in Heain Japan and the State in this Period

The official doctrine proceeded from the fact that the ruler exercised supreme power over the state,
possessing the right of indisputability of the inheritance of the imperious throne, which no subject dared
to question. The sovereign carried out primarily spiritual and religious authority, while retaining the
right to rule over subjects and interfere in any area of public life, deciding the outcome of the case at
their own discretion.

In the early Heian period, the search for the "ideal" (with the point of view of conformity of norms and
methods of their real implementation in practice) of the model of the political structure. Apparently,
this was due to the spread of the ideal of a "wise ruler" at court. Such a sovereign was supposed to be
powerful and magnanimous, controlling his subjects with the help of instructions.

The "wise sovereign" should be the initiator of many good deeds, including concern for education and
the moral state of the subjects. To this end, the ruler was obliged not only to respect the court
ceremony, but also to maintain Chinese scholarship at the proper level.

However, in the 10th century, the influence of "learned men" on the government of the country
noticeably diminished, and a different point of view on the essence of an official and court service
prevailed at the court.

The influence of the clan and, accordingly, the hereditary principle of occupying court positions has
many advantages and is more effective than the principle of "using talents ". Changes in the concept of
public service were directly related to the design of the political system, which in Japanese
historiography received the name "policy of regents and chancellors" (sekkan seiji). Although,
according to the tradition established by the 8th century, the ruler did not personally participate in the
work of the Supreme Political Council, the right of initiative in the discussion of issues considered at the
meetings of Giseikan, nevertheless, undoubtedly belonged to the sovereign.

The minimization of the power functions of the sovereign was directly associated with the process of his
sacralization. There were ideas about the fundamental line between the sovereign and all other people 6.

Religion and Politics

During the Heian period, the royal court presided over governance, as it had in the Nara period (710–
784); however, state organization changed significantly between the 9th and 12th centuries. In the 600s,
members of the elite had drawn on Chinese precedent to found a statutory state.

As conceived through the codes, the ritsuryō state was both patron and arbiter of religious culture,
which fell into three discrete spheres, each with its own administrative body. The Council for Kami
Affairs (Jingikan) technically enjoyed status equal to the Council of State. Its charge was the creation and
maintenance of a centralized network for kami worship that would extend the state cult across the
realm, bringing local practices under central influence. Through the Bureau of Yin and Yang
(Onmyōryō), the government sought to monopolize continental learning in the fields of astronomy,
divination, prognostication, and time-keeping Finally, the state-sponsored Office for Monastic Affairs

5
Правитель и его подданные: социокультурная норма и ограничения единоличной власти. 2-е издание. М.:
Институт Африки РАН. 2009. – 307 с
6
Правитель и его подданные: социокультурная норма и ограничения единоличной власти. 2-е издание. М.:
Институт Африки РАН. 2009. – 307 с
(Sōgō), which was staffed by eminent monks from major temples, was to oversee the activities of
ordained Buddhists in cooperation with the Bureau for Foreign and Buddhist Affairs7 (Genbaryō)

Closing Remarks

The structure of rulership in Hean Period, despite some of the deviation to the standardized norms, e.g,
the insei system remained the core of the Japanese State as well as its Power Distribution and
Articulation procedures up until the fall of the regime and establishing the first Shogunate.
Nevertheless, despite the decision-making capabilities and “rulling authority” falling into the hands of
the Shoguns for the following 600 years, the Emperor still remained the highest authority in the
country – Shoguns or, rather, their official authority was legitimized by the Emperor’s acknowledgment,
though the Emperors themselves were rulers only nominally.

7
Blair, H. (2013). Religion and Politics in Heian-Period Japan. Religion Compass, 7(8), 284–293