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This chapter takes up the Tengu Insurrection of 1864–1865 to consider how the Japanese people reacted to the threat of civil war in the years before the Meiji Restoration. It focuses on a small domain, Ōno in Echizen province, to highlight the reactions of domain leaders and subjects to the intrusion of the Mito rebels - loyalist samurai who tried to rid the country of foreigners after the opening of ports. Before their defeat, the Mito rebels marched through several smaller domains that refrained from confronting them due to a lack of military training and resources. Although its leadership had been an early adopter of Western learning and weaponry, the Ōno domain ended up bribing the rebels to make them bypass the domain’s castle town. The chapter details the profound fear of warfare among local commoners and even samurai. In this region far away from the treaty ports, educated commoners were well-informed of current events in other parts of Japan, yet also drew on the cultural memory of the sixteenth-century Warring States period to make sense of the fighting. The chapter emphasizes the open-endedness of thinking about war in Japan on the eve of the age of military conscription.
Chinese views of Western relations kept changing during the 1840-95 period, with a quickened tempo after 1860. Generally, foreign policy views changed from a 'closed door' policy in the forties to the 'good faith' policy based on the Confucian principle of sincerity during the sixties. Modern diplomatic skills, especially the idea of international law, were stressed during the ensuing two decades. Power politics, particularly the concepts of balance of power and alliance with strong countries, prevailed during the eighties and nineties. In spite of all these changes, the power of conservatism remained strong. Success in the introduction of things Western into China depended in large measure on the extent to which they were compatible with this tradition. China's inertia can also be seen in the views held by some political leaders towards the West. In addition to the conservatives, many literati-officials who championed Western learning were at the same time anti-Christian. Modernization in some senses meant Westernization.
The contribution of the Wan-kuo kung-pao to the intellectual ferment of the reform period should be gauged by the kind of influence it had on contemporary Chinese literati. The publication of the reformist writings in the early 1890s contributed to the changing intellectual climate in the decade, their aggregate impact was far less than that of an intellectual and political movement started at the time by a group of young Cantonese scholars whose leader was K'ang Yu-wei. From the very beginning, K'ang saw the threat of Western expansion as not simply socio-political but cultural and religious as well. After the Ch'ing court clamped down on K'ang Yu-wei's campaign in Peking in early 1896, the reform movement had to confine its activities to ideological propaganda in Shanghai and Macao in order to gain public support. But new developments were meanwhile under way in Hunan, which soon brought the centre of the reform movement to the capital, Changsha.
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