Urban SEAS

Upon first glance, the Golden Pavilion, quite literally covered in gold, is a flashy, three-story structure surrounded by a body of water. Its reflection creates a golden sheen on the surrounding water, painting a scene of overall majestic ambiance. The Silver Pavilion, on the other hand, carries a much more conservative nature. Rather than sporting an appearance that suits its name like the Golden Pavilion, the Silver Pavilion, also surrounded by water and green life, is a two-teared structure made using mostly dark brown wood with light brown detailing. In design, both pavilions are pointed at its peak and its windows are made of white panels.

The Golden Pavilion

The Silver Pavilion

Although differing in some aesthetics, the Golden and Silver Pavilion are both imbedded with an imperial history of culture during the period of the Ashikaga Shogunate. Traditionally, throughout the Heian period and the first half of the medieval era, the most successful of the Kyoto elite, of which included warriors, princes, civil aristocrats, engaged in large, lavish, and layered building practices. Serving as identities for social status and place in the imperial hierarchy and as indications of great power, the pavilions carried many purposes, as monuments, religion facilities, retreats, temples, and most importantly as palaces for retirement. (Stavros, 97)

In the epilogue of Matthew Stavros’ book, he attempts to explain the ways in which Kyoto moved into the modern era after the capital of Japan moved to Tokyo. In contrast to Nara, which according to Stavros had become a “virtual museum: a storehouse of priceless historical and cultural treasures with almost no political or economic relevance (182),” Kyoto succeeded in several technological and industrial ways. For example, Stavros wrote about how the first hydroelectric power generator in Japan was opened near the temple of Nanzenji in 1891. A “technologically daunting task,” the Keage Plant powered streetlights and streetcars, and became the “national model” for similar plants subsequently constructed (182).   

Lake Biwa Canal, part of the Keage Plant. 

Kyoto as a whole has a lot in common with the Keage Plant—which provided power for Kyoto, became a model of efficiency and excellence for the entire country, and is today a historical site. The establishment and pre-modern existence of Kyoto fueled imperial ritual and pageantry, became a model for urban planning and how commoners can shape even the most pre-planned cities, and is one of the most important historical cities in the world today.  

In the patchwork of Japanese history, Kyoto’s part is huge. Here, years of strong imperial rule took place—palaces were built (and subsequently burned down), temples constructed and patronized, wars fought, and power shifted. When imperial rule did end in the beginning of the 17th century, Tokugawa Ieyasu still had to pay his respects to the imperial court every once in while at Nijo Castle. Over 250 years later, when imperial rule was restored, Kyoto’s importance was noticeable once again, as the announcement of the Meiji Restoration was made here and not in Tokyo.    

The Shishinden at the Imperial Palace. 

 As a student of Asia and history, I can’t think of a better place to study Japan than Kyoto. While being in Kyoto has helped me to piece together Japanese history in way that I never have before (I had only previously studied modern Japanese history), it has also helped me to understand worldwide themes in urban planning—especially in the area of how commoners (in this case, the least thought of factors when it came to urban planning) can shape an urban landscape.    

And now, as I look back on my time in Kyoto, I can say whole-heartedly that the last sentence in Matthew Stavros’ book is completely true; in all ways, Kyoto “truly is one of the world’s great historical cities (184).”

“Nevertheless, throughout it all there had remained a sense among the capital elite that classical institutions mattered and that the capital city was a unique environment within which the trappings of imperial rule were perpetually renewed through the observation of certain rites, rituals, and rules” (150)

Kyoto is unique as a historical city because of this very characteristic- there is a sense that its heritage and culture matters. It is not trying to paint over its past by building high rises or using bright, colored signs, but instead seems to be recycling its past. There is a fusion of some sort that uses modernity to preserve and enhance its history. The numerous preservation campaigns can be seen at the shrines and temples, which are constantly being renovated and restored. For example, at Nijo Castle, some of the rooms were undergoing a 1 million yen restoration project. Many historical buildings continue to be rebuilt even though the original structures burned down years ago. There is a sense of making visitors experience what Kyoto was like before, while also using modernity to enhance the experience.

This can also be found through the various samurai and ninja shows, ninja restaurants, and street performances at the film studio.

Street fighting at Toei Kyoto Studio Park (film studio)

Even Nijo Castle, which is a UNESCO World Heritage Site, has mannequins in the rooms reenact typical scenes of the visitors to the Shogun.  Although it may seem odd, Kyoto has needed modernity because, “modernity- with its relative political and economic stability, technologies, and robust preservation regimes- has, on balance, actually enhanced Kyoto’s cultural legacy” (184). Previously, many famous temples and shrines which are famous today were poorly maintained. However, by giving it importance and relevance, they have been maintained properly, and even portray Kyoto as a much more bustling city than it actually was when those structures were originally constructed.

The constant recycling of the past can be seen in today’s urban planning and development. As Stavros writes, “Even the built-up commercial areas have begun to take on more of a ‘traditional’ appearance” (184). We witnessed this when we visited a modern-day crafts fair/flee market on temple grounds. The borrowing of a temple landscape filled the atmosphere of the flee market with a sense of historical value and purpose. This sentiment rings throughout Kyoto, and fulfills its role as a historic city.

Many historic cities may have districts that are kept untouched to preserve history. Kyoto, however, is dotted with shrines and temples throughout the city. Even in residential areas, you could turn a street and find a small shrine in a corner.

I find it admirable that people do not litter at the temples and shrines- there seems to be a sense of respect and pride in Kyoto’s monuments. As a student of history, the traditional rituals and superstitions remain relevant because there is a sense among the people that their classical institutions matter. This distinguishes Kyoto to be a historic city, and not just a city that has historical monuments.

Omikuji fortunes tied to a tree at the Heian Shrine

People drinking from a stream of water for a prosperous love life, good studies, or longevity.

Sindhu

As I have expressed aloud many times these past two weeks, I will say it again in writing… Japan has been my favorite country I have traveled to thus far. My love for Japan has pleasantly surprised my friends, family, as well as myself, even after spending so much time in Singapore, Malaysia, and of course my home in the States. Kyoto is much a part of this reasoning.

Since arriving in our Kyoto guest house, SEAS has been continually greeted with cordiality by shop keepers, tour guides, waiters, student assistants, strangers on the street, etc. This hospitality has been integral to the group’s enjoyment as we have explored Kyoto’s many venues, such as the arcade within Teramachi Street, the Kamo River, the many shrines and temples, museums, and other venues of memorialization. Aside from the arcades, food kiosks, and trinket shops that help characterize Kyoto, it is Kyoto’s countless number of shrines and temples that separate it from other cities in Japan. Kyoto was the political and cultural capital of Japan for more than a thousand years. Throughout the period, monumentalism became a virtually apparent trait of this great historical city. This evidence of monumentalism, apparent through the shrines and temples than adorn the city, reflects upon the lives, status, and influence of many Kyoto’s many rulers. During its time serving as Japan’s capital in the pre-modern era, Kyoto was established for the purpose as an inert venue of imperial government and ritual, a place to accommodate the lives of emperors and elite officials, leaving little room for anyone else. According to Stavros, “These and other ideals made Kyoto and its architecture powerful symbols and constant reminders of the authority of the state and power” (Stavros, XVII). As much organization and control the many powers and shoguns of Kyoto tried to implement into creating a city of defined order and hierarchy, this this left crippling effects. Rather than establishing order or unify Kyoto politically, this construction or “material manifestation” led to even greater degrees of political and urban fragmentation. Premodern Kyoto, for all of its cultural brilliance, was a dangerous, unfitted, dirty place to live. “Fires frequently wiped out large portions of the cityscape, and civil strife was common. The many famous temples and shrines so celebrated today were poorly maintained, ad the Kamo River was notoriously strewn with rubbish and rotting corpses” (Stavros, 184).

However, this turmoil has faded from Kyoto as time has passed on. Kyoto’s countless shrines and temples stand as beautiful monuments, rich with Japanese history and traditions. Kyoto currently contains seventeen UNESCO world heritage sites, drawing tourists and scholars from all around the world, targeting the city as one of the number one tourist populated sites in Japan. According to Stavros, “Aggressive preservation campaigns have stemmed the tide of… destruction, inspiring a trend to convert many into fashionable shops and restaurants. Even the built0up commercial areas have beacon to take on more of a ‘traditional’ appearance as new laws ban the construction of high-rises and the use if bright cities and gaudy signs’” (Stavros, 184). This has been visually present in my eyes as well. Although less of an urban jungle like the great economic cities, such as Singapore and New York, Kyoto today is more beautiful than it ever has been. In Stavros’s words, “It is truly one of the world’s great historical cities” (Stavros, 184).

Citation

Established in A.D. 794 and governed on the model of the capital elites from ancient China, Kyoto, Japan was the imperial capital of Japan from its foundation until the middle of the 19th century. As the center of Japanese culture for more than 1,000 years, Kyoto illustrates the development of Japanese wooden architecture, particularly religious architecture, and the art of Japanese gardens to this day across the span of the Kyoto, Uji and Otsu cities, which has influenced landscape gardening all over the world. Most of the one hundred ninety-eight buildings and twelve gardens that make up the seventeen component parts of the property were built or designed from the 10th to the 17th centuries (UNESCO). While most of these historic sites have developed into popular tourist attractions, they still memorialize rich traditions respected in Kyoto, particularly Buddhism and the once prevalent imperialistic government. 

The Kyoto Imperial Palace used to be the residence of Japan’s Imperial Family until 1868, when the emperor and capital were moved from Kyoto to Tokyo (Stavros 3). The current Imperial Palace was reconstructed in 1855 after its surprising destruction by fire and moved around town repeatedly over the centuries. The complex is enclosed by long walls and consists of several gates, halls and gardens. This edifice remains today as a symbol of the Imperial Court that once governed Kyoto. This is not only a reflection of the past, but also a preservation of history that remains an integral part of Kyoto as a city.

While this site was not one we visited, it did capture my attention on the Kyoto website. Saihō-ji is a Rinzai Zen Buddhist temple located in Matsuo, Nishikyō Ward, Kyoto, Japan (UNESCO). The temple, which is famed for its moss garden, is commonly referred to as “Koke-dera,” meaning "moss temple”, while the formal name is “Kōinzan Saihō-ji.” The temple, primarily constructed to honor Amitabha, was first founded by Gyōki and was later restored by Musō Soseki. In 1994, Saihō-ji was registered as a UNESCO World Heritage Site, as part of the "Historic Monuments of Ancient Kyoto.” While this temple is a popular tourist attraction, it also memorializes the prominence of gardening in Kyoto. The temple is located in a grove surrounded by a pond and is completely covered in green moss. This speaks to the art of the Japanese gardens that, in later years, influenced gardening around the world. This remains a part of Kyoto to this day which shows the importance of preserving over centuries of heritage.

My weeks in Kyoto, Japan have been very eye-opening. From the Stavros book to the group excursions, my mind has been enriched tremendously by the rich heritage of Kyoto. While there is an apparent continuity of the heritage, I also note innovation within the city. Kyoto holds to its meaningful past but also grows and develops into a major tourist area and a melting pot for worldwide talent. It’s important to note that Kyoto never really left its original roots. It just grew new ones. A big portion of its past remains part of its present and that’s what makes this place magical.

This past year, Travel + Leisure Magazine named Kyoto as the number one city to travel to in the world. Through my experience and time spent in Kyoto, I completely agree with the magazine’s assertion because this city fulfills the desires and dreams of many other cities across the world: the perfect fusion between modernity and heritage. During these past two weeks, I not only experienced the urbanized city with great shopping, food, and plenty of neon lights, but also learned so much about the history of Japan through the amazing preservation of historic sites and monuments. Kyoto is a city that has embraced its long-rooted history and uses it to attract visitors from all over the world. Today, much of Kyoto’s history can still be experienced anywhere you go in the city.

For over a millennium, Kyoto was the political and cultural center of all of Japan (Stavros, XVII). Kyoto was the home to the imperial court, which was established in 794 when Emperor Kanmu decided to move the capital from Nara to Kyoto (Stavros, 1). The imperial court had such a large impact on the formation of Kyoto that it’s legacy remains a part of the city. From its urban grid planning of uniform blocks of land known as machi to the establishment of grandiose palaces and temples, early Kyoto history is still embraced to this day. Our group had the chance to experience the influence of the imperial court when we visited the Heian shrine and the imperial palace.

Almost everyday, our group went on excursions to historical sites located all around the city of Kyoto. A majority of these excursions included visiting temples or shrines that were erected by very important officials throughout Kyoto’s history. Something I have found very interesting while visiting these amazing structures like the Golden/Silver Pavilion, Byodoin Temple, and the Heian Shrine is that these places served as both religious and political bases. For example, Saionji Sanekane used the Saionji Temple as a political base for twenty-nine years after his retirement from his imperial post. (Stavros, 98) Many of the temples and shrines that beautifully decorate Kyoto and display the history of the city are important because they also serve as monuments for the important officials who established them.

While my time in Kyoto was short, I have learned so much about the history of Japan just by visiting the historical sites and walking around the city. This city truly embraces its history and works very hard to showcase it. Even though many of the buildings have gone through damage because of fire, disputes, or other natural disasters, they are many times rebuilt because of the significant historical value. In all, I loved the two weeks I have spent in Kyoto and would love to come back and learn more about the history of this beautiful city.

As our stay in Kyoto quickly comes to an end, I have been reflecting on the many incredible experiences we’ve had here — it has truly been the journey of a lifetime which I will never forget. Never before have I had the opportunity to visit so many places with such substantial historical and cultural significance as in Kyoto. Reading Matthew Stavros’ book, Kyoto: An Urban History of Japan’s Premodern Capital, has been a valuable educational supplement that has helped me to understand how the temples and other sites we’ve visited fit into the larger narrative of Japan’s history.

We have learned about how Kyoto’s government evolved from its imperial roots to the medieval period, into the classical age, and later the Warring States period during which political power began to shift outside Kyoto. We have visited many of the most prominent sites from each time period. The Golden Pavilion is a notable structure from the imperial period as it highlights some of the “privatization of wealth and political power” (Stavros 150) that contributed to the downfall of imperial Kyoto and caused power to shift to the “homes of court aristocrats, religious institutions, and, in time, the palace-headquarters of retired emperors and warriors” (Stavros 43).

It was fitting that our last class excursion was to Nijo Castle, as it is also one of the final topics of Stavros’ book. The castle was built in the early 1600s at the beginning of a time of “sweeping material, social, and political changes that moved Japan decisively into its early modern era” (Stavros 173).

It has been incredible to experience live in a city as old as Kyoto, which has been continuously inhabited since its founding in 794. Despite Kyoto’s long and complex history, it continues to thrive as a brilliant modern city in the present day “in the wake of fires, wars, and natural disasters” (Stavros 151) which have plagued its past and now shape its future. Unlike Singapore, which has an extremely short history, Kyoto has had well over a thousand years of rich cultural development, as well as conflict, that continues to shape the way the city lives and breathes to this day.

             Kyoto exemplifies Japan’s history in ways that no other city can. Our time here has taken us through nearly a millennium of Nipponese history, from the Heian dynasty to the Tokugawa Shogunate, leading up to when Kyoto finally lost its position as the nation’s capital. We saw how the imperial rule affected the cities both in its design and in it becoming a center for Japanese culture, and how politics and political power affected the shape of the city.

 Kinkaku-Ji           

             Kyoto features Japan’s most intricate classical architecture and designs, with rooms painted with beautiful murals and temples covered in gold leaf, all of which we got to see. The political elites encouraged beauty in their capital, such as the Ashikaga Shogunate with their Golden and Silver Pavilions. They served as centers for other forms of Japanese arts, encouraging their proliferation and practice (Stavros 119). Changes in power were represented visually with intermingling architectural styles. Nijo Castle, our last excursion in Kyoto, represented the shift to modern Japan with the Tokugawa period as well as the shifting of capital city-status to Edo  (Tokyo).

 The gardens of Ginkaku-Ji        

            One of the things I noticed most about Kyoto was the abundance of historical sites placed outside of the city’s center. While our hostel was very much at the city center, next to the main shopping street, few of the attractions outside of the Heian Shrine and Njio Castle were within the central city area. This again reflects how the political elites impacted the development of the city, shifting centers for governance and culture. The Ashikaga pavilions were built outside of main city areas, out a “sustained respect” for “imperial relevance” (Stavros 100).

The gates to Nijo Castle

           These buildings serve as markers for how Japan shifted in power throughout its varied history. While many of the structures have had to be rebuilt after various setbacks (i.e. fires), the Kyoto government ensures that the city’s history, and thus the history of Japan, remains conserved and remembered.

Stavros, Matthew. Kyoto: An Urban History of Japan’s Premodern Capital.

Kyoto was originally founded in 794 as Heian-kyō and served as the capital of Japan up until the emperor moved to Tokyo in 1868. Kyoto’s long history as the former capital of Japan and the home of the imperial court allowed Kyoto to become the “place where the political, artistic, and religious currents of Asia coalesced and flourished” (Stavros XVII).  The distinctive, rich culture of Kyoto is mostly a result of the imperial courts presence in Japan.  The imperial court greatly influenced Kyoto and created the foundation of the city, as the grid pattern of the city was established and the various temples and betsugyō were built in or right outside the city. This foundation created Kyoto’s culture and is what makes Kyoto unique.

Along with the great history of Kyoto, the combination of this history and culture with modernity is what distinguishes Kyoto from all other cities. Kyoto has transformed and become much more modern, as it experiences significant economic growth coinciding with the recent, drastic economic growth of Japan. Kyoto maintains a strategic balance between culture and modernity in order to have a strong economy and also be a popular place to live and visit.  Stavros comments on the city’s purposeful preservation of its culture amidst the economic growth saying, “even the built-up commercial areas have begun to take on more of a ‘traditional’ appearance as new laws ban the construction of high-rises and the use of bright colors and gaudy signs” (Stavros 184).  Kyoto’s balance between culture and modernity is the one aspect that stuck out to me the most during my time in Kyoto. I noticed this balance as I walked through the Teramachi Arcade and saw temples juxtaposed with various restaurants and shops. This example illustrates the preservation of the history and culture of Kyoto, as the temples are maintained amidst the development of the area. Another indication of the modernity of Kyoto is the development of technology in the city, from the high-tech toilets with multiple settings to the ordering machines at restaurants. I experienced the combination and balance of this technological revolution and the culture of Kyoto, when I found a vending machine at a train station, which contained religious charms and fortunes.  I believe this one item represents Kyoto very well, as it captures its emphasis on customs, religion, and culture with its adaptation to and acceptance of the growing economy.  

View of Houkan Temple from nearby Shops and Restaurants:

Vending Machine of Charms and Fortunes:

Kyoto’s balance of its history and culture with its modernity is the factor that made my experience in Kyoto different from anything I have ever experienced in other countries. The preservation of the city’s history and culture allowed me to have a completely unique experience. Observing the extreme enthusiasm of storekeepers, learning not to hand money directly to cashiers, and taking my shoes off before entering rooms and all of the various temples I visited, allowed me to become completely immersed in Kyoto and to fully grasp the culture of the city.  The balance of this culture and the history of Kyoto with the recent modernization of Japan, allowed me to have this completely different experience, one that allowed me to fully understand the city of Kyoto.

Stavros, Matthew. An Urban History of Japan’s Premodern Capital. N.p.: U of Hawai'i, 2014. Print.

“For all its cultural brilliance, pre-modern Kyoto was a dirty, dangerous, and perpetually unfinished place. Fires frequently wiped out large portions of the cityscape, and civil strife was common. The many famous temples and shrines so celebrated today were often poorly maintained, and the Kamo River was notoriously strewn with rubbish and rotting corpses (Stavros 184).”  In contrast, present-day Kyoto has completely evolved into a remarkable modern yet historically-preserved city. For example, the road along Shijo is filled with stores from high-end brands, like Louis Vuitton and Armani, yet little shrines and temples frequently sit between these stores. Additionally, as much as Japan has modernized, Kyoto has displayed active attempts for preserving the Japanese culture and history; it is known as the City of Ten Thousand Shrines, after all. In the frequent excursions to famous sites, such as the Nijo Castle and the Zen Rock Garden, I was able to relate to the knowledge I had attained prior to the trip. I am able to recognize the different art forms and styles within these temples and shrines. And yet, “despite all these changes, it is still possible to argue that modernity with its relative political and economic stability, technologies, and robust preservation regimes-has, on balance, actually enhanced Kyoto’s cultural legacy (Stavros 184).” Similarly to preserving its history, Kyoto is unique in its culture as well. Rather than the constant bombardment of ads and bright screens that can be seen in much more urbanized cities in Japan like Osaka, Kyoto maintains a daily soundtrack of temples bells that can be overheard on the streets of Teramachi. Shops close as early as nine and sometimes even earlier. In conclusion, Stavros eloquently states: “Still visible in the city today, many stand as monuments to early modern advances in technology, changing architectural sensibilities and not least, warrior authority (Stavros 173).”

–

Upon first glance, the Golden Pavilion, quite literally covered in gold, is a flashy, three-story structure surrounded by a body of water. Its reflection creates a golden sheen on the surrounding water, painting a scene of overall majestic ambiance. The Silver Pavilion, on the other hand, carries a much more conservative nature. Rather than sporting an appearance that suits its name like the Golden Pavilion, the Silver Pavilion, also surrounded by water and green life, is a two-teared structure made using mostly dark brown wood with light brown detailing. In design, both pavilions are pointed at its peak and its windows are made of white panels.

The Golden Pavilion

The Silver Pavilion

Although differing in some aesthetics, the Golden and Silver Pavilion are both imbedded with an imperial history of culture during the period of the Ashikaga Shogunate. Traditionally, throughout the Heian period and the first half of the medieval era, the most successful of the Kyoto elite, of which included warriors, princes, civil aristocrats, engaged in large, lavish, and layered building practices. Serving as identities for social status and place in the imperial hierarchy and as indications of great power, the pavilions carried many purposes, as monuments, religion facilities, retreats, temples, and most importantly as palaces for retirement. (Stavros, 97)

As a first time Asian traveler, Kyoto paints a vastly different image of Asian urban cities than the one I gain in Singapore. Kyoto is a rich and thriving city, where the historical past is preserved and prevalent throughout even the modern city. During my two weeks in Kyoto, I was able to see some of the most breathtakingly intricate and uniquely kempt attributes of one of Japan’s historically most important cities.

Coming into Japan, I knew one key fact: Kyoto was once the imperial capital of Japan. For me that meant that Kyoto was going encompass all the aspects that are associated with royalty.  Stavros acknowledges that “Heian-kyo was meant to be a mononuclear capital: the imperial institution was the political, economic, and social center of gravity, and every constituent element of the city was oriented—physically and philosophically—around a single, unified, public core embodied in the emperor and his palace compound” (Stavros, 2). This underlines the initial purpose behind Kyoto which is a common principle known by the government of all eras of Japanese history. My initial ideas of Kyoto were not in vain because the abundance of temples and historical structures is almost overwhelming, in the best way possible. Nearly every day of the two weeks I spent in Japan, we visited a different temple. These temples were in top condition and clearly carefully preserved by the city of Kyoto. The flawless upkeep of the different attractions and temples that are crucial to Kyoto’s past emphasized the importance of the history behind Kyoto. Stavros notes that Heian-kyo, a city named for after peace and tranquility, did not turn out the way it was intended to. He explains “in closing, it should be emphasized that the narrative thus far has described how Heian-kyo was meant to be; how it was planned; how it was idealized. The reality, however, is that the city never lived up to the grand vision of its founders” (Stavros, 27). Regardless of the intentions, the city thrived and the legacy can still be seen today.

During my time spent in Japan, I often times found myself making comparisons to Singapore, where we spent 5 weeks of our trip. As I mentioned earlier, Singapore and Kyoto have countless differences. One crucial flaw in comparing the two cities is that Singapore only gained independence in 1965, making it 50 years old this year. That did not give the city-state much time to build such an extensive and monumental history like Kyoto. However, both cities share a huge similarity that contributes to their past. Both Singapore and Japan have Chinese influences in their origins. Singapore has a majority Chinese population and is surrounded by countries with largely Muslim Malay populations. Kyoto, despite having infamous tensions and disdain for China in later years, was originally modeled to be in Chinese likeness. Stavros highlights “emperor Kanmu’s new city was meant to be a monument to a strong, centralized, Chinese-style polity” (Stavros, XIX). It was especially interesting for me to note the differences between how the Chinese are treated in both cities, being that they historically started with a common purpose. In Singapore, the Chinese majority enjoy a more “Singaporean” livelihood, while in Japan, being a non-Japanese Asian is frowned upon. The differences in attitudes highlighted another key attribute of Kyoto as a historic city in that it showed the role that time places in history. Singapore as a city-state works to create a national identity for itself, but from studying different urban in Asia, I learned that it takes time. Kyoto (and all of Japan) has had the time, wars, national crises, etc. to have built a solid foundation for its national identity, which adds to Kyoto’s mastery of being a historical city.

(Teramachi Street by our hostel: Photo Courtesy of Hiwot Ekuban)

My experiences in Kyoto have proven to me why Kyoto was recently just voted the world’s best city (check out the article here: http://myfox8.com/2015/07/12/city-in-the-carolinas-named-second-best-city-in-the-world/). Not only is the city bustling, and engaging for someone like me, who has never left the East Coast of the United States, but also it has a lot to offer residents and tourist alike. Kyoto offers the world a glimpse into the past by carefully preserving and catering to the temples, shrines, and monuments left behind by late giants of the former imperial capital. Allowing different people from all nationalities and walks of life a look into the past of Kyoto helps spread the history of Japan all over the world. With that, I thank Kyoto and Japan for allowing me the opportunity to experience the limitless history that only Kyoto can offer!

Stavros, Matthew. “Kyoto: An Urban History of Japan’s Pre-Modern Capital”. Honolulu: Univeristy of Hawai’i Press, 2014. Print.

“The complete absence of shinden-style buildings at Nijo did not necessarily indicate an abandonment of classical, Risturyo rituals… Rather, it was probably more related to the fruition of a widespread trend that had, since the late fifteenth century, seen the usefulness of walls and dedicated rooms gradually trump the symbolic importance of ritual space” (Stavros 175).

(From: http://www.nuyin.com/wp-content/uploads/2014/02/Nijo_Castle2.jpg)

According to Stavros, the Nijo castle did not exhibit any of the shinden style that was prominent in 10th century Japan. Simply, Nijo castle diverged from a traditional style and incorporated rather a new style called the shoin style. As such, this divergence paved the way into the modernization of Kyoto. Such divergence is also seen from the moat surrounding the Nijo castle. The moat was an integral part to the castle’s defensive structure. The previous ruling place which was the Imperial Palace did not have a moat, unlike the Nijo castle. Tenshu towers were also another architectural design that are apparent in Japanese castles and not in the Imperial Palace. As such, both the tenshu and the moat exhibited a more modern style compared to that of shinden style and these structures laid the foundation of the modern Kyoto.

“Throughout the premodern age, there remained a clear and consistent distinction between the capital’s “inside” and “outside” that impacted a broad range of building and behavior patterns” (Stavros 62).

(From: http://regex.info/i/JF4_000229.jpg)

According to Stavros, the city and city’s outskirts were very much different. This statement still stands correct today. In the city’s outskirts, the towns are more rural: there are more shrines and temples. Inside the city, it is more urbanized: there are more buildings, shops, and businesses. For example, during our excursion to Kurama, which lies in the city’s outskirts, we saw many temples and shrines as we hiked through the mountain. The temples there were not as crowded as the shopping centers inside the town which makes us think that there are not as much inhabitants there or that Kurama was not much of a publicized place. Inside the city, there are only shopping centers and arcades like Teramachi Street. Out of all the places I have been in Kyoto, the Shijo Street, which is in the city, is the busiest. Shijo Street is very commercialized unlike Kurama. Although Kurama and Shijo Street have been marketize as tourist destinations, Shijo Street is more popular because it caters more to the general public since it has international shopping establishments that are familiar to both foreigners and locals.

Stavros, Matthew. Kyoto: Urban History of Japan’s Premodern Capital. Honolulu: University of Hawai'i, 2014. Print.

Kyoto, the former capital of the country for more than a millennium, is one of Japan’s oldest and most remarkable cities. As a student studying the history of the area while living in it, I have been able to achieve an extremely beautiful and unique grasp on its heritage from both a historic and a modern standpoint. From a historic view, I could see all the things still standing from Kyoto’s brilliant past, including the numerous temples and shrines in the honor of the countries’ past leaders, and essentially saw how the country changed over time. I saw some of the first important buildings of the time, including the Heian Shrine, to the buildings that capped off the end of the pre-modern era in Japan with the Nijo Castle, and therefore had the opportunity to see shifts in the times of early Japan to its more contemporary standing (Stavros 173).

Given this understanding of the past, I am able to grasp the area as a whole from an even more contemporary period, given that I am seeing it in the common day. As a person living within the city and visiting these cites, the adaptations necessary to keep the sites relevant to both people and the city are evident. There are changes to the grounds, including paved walkways, and informational packets that help tourists immerse themselves into the history, and therefore make the experience more real and enjoyable for centuries of people to come, and ultimately make these little snippets of history accessible to all people regardless of the time period. 

As the Stavros book states, “Kyoto is a place that evokes tremendous fascination and admiration. It is a city of great natural beauty and virtually countless architectural treasures. In Japanese literature, no other single location has been celebrated as frequently or as floridly as Kyoto.” The history of the city is what helps create this sentiment for the beauty and grace of the area, and its receptiveness towards others and modernity is what makes it universally appreciated, and as a student and a resident of the city, I couldn’t be more thankful.

The multiple political institutions and the various factions of people Kyoto housed over the course of Japan’s history bolster its status as a historic city. 

Initially in an attempt to create a “strong, centralized, Chinese style government, organized around a supreme sacerdotal ruler, governed by laws and a rigid status system”, Emperor Kanmu established Kyoto as the imperial capital with careful top-down planning of various aspects of Kyoto’s primary landscape (Stavros, 26). Urban planning of Kyoto became the primary method of imperial ruling through close control of religious institutions and the physical uprooting and diaspora of aristocratic families as well as the the building of extravagant structures such as the Heian Shrine and later the Imperial Palace. With a strong model of exclusivity and numerous practices that reinforced the rigid social hierarchy integrated into the physical landscape of Kyoto, the first claim of Kyoto as a historic city derives from the ideological and physical residue of the Imperial court and aristocracy. The image below shows the Heian Shrine and the Imperial Palace housed in Kyoto.

Source: http://www.getintravel.com/wonderful-travel-to-kyoto-japan-the-epitome-of-traditional-japanese-culture/heian-shrine-kyoto-japan/

Source: http://theclassytraveler.com/tokyo-an-extraordinary-travel-destination/imperial-palace-chiyoda-wallpaper/

Over time as the authority of the imperial court waned and the power transferred to the warrior class of Japan, Kyoto gained another chapter of its rich history. The Ashikaga Shogunate housed in Kyoto fused themselves into the exclusive social pyramid already ingrained in the city style while defying some of the core traditions of the Imperial Court such as the taboo on warriors in the city. However they maintained other practices of the now powerless imperial government such as the separation of the social and political identities of key figures of the Shogunate. In order to do so, the shoguns followed their imperial predecessors and created grandiose retirement villas outside of the city limits where they were not subject to the same political attitude. Examples of these include the Kinkakuji and Ginkakuji or the Golden and Silver Pavilions respectively that symbolized the power of the Shogun and imprinted the shogunate’s mark on Kyoto’s physical history. The image below shows the above mentioned Golden and Silver Pavilions, two of the most monumental architectures representative of the Shogunate’s authority.

Source: https://en.wikipedia.org/wiki/Kinkaku-ji#/media/File:Kinkakuji_2004-09-21.jpg

Source: http://www.travelocafe.com/2013/02/Kyoto-Japan-top-places-attractions-to-visit-see.html

However, as Japan moved on from premodern to modern era, the political relevance of Kyoto continued to decrease. Nevertheless, “capital residence, even one that might be temporary or largely symbolic, was necessary to take part in the public pageantry….” (Stavros, 173). As a result, Tokugawa Ieyasu established what is known as “Nijo Castle” which became symbolic of the physical presence of the Tokugawa Shogunate in Kyoto. It is clear that even when Kyoto was not the center of politics in Japan, it’s background was still deemed important enough to require building of such castles. The image below shows the Nijo Castle in Kyoto. 

Source: http://wallpaperswa.com/Architecture/Castles/nijo_castle_gardens_took_this_on_my_trip_to_japan_1920x1440_wallpaper_11853

Kyoto as a historic city represents the fusion of the policies of various political regimes that inhabited the city and customized the landscape to fit their political purpose and goals. Originally established by the Imperial Court, radically modified by the Ashikaga Shogunate and kept somewhat relevant by the Tokugawa, Kyoto embodies the essence of the Japanese politics and government.

-Rayad Shams

                                              Works Cited 

Throughout my time in Kyoto, I have come to realize that this city excels in a number of ways, and this is representative of its history, at it was, for many centuries, very successful as a center of politics, religion, and commercial activity. As I have seen first hand, Kyoto is home to hundreds of office buildings housing branches of successful firms and it is known as one of the top cities for tourism in Japan. These facts demonstrate the success of economic life in Kyoto. On the other hand, Kyoto is an extremely historical city with hundreds of shrines and temples that date back many centuries and have been preserved very successfully. One such landmark is the Imperial Palace which, along with Nijo Castle and other historical structures, represents Kyoto’s past as the center of the imperial government. As indicated by the presence of these buildings, Kyoto was a hub for both religion and politics during its early years in addition to being a strong commercial center. In fact, one of the things that I find most interesting about Kyoto is the fact that these three spheres each thrived in Kyoto and, after reading the Stavros book, I have come to realize that this is not a coincidence.

While it seems that the religious, political, and commercial arenas might have come into conflict with each other based on the difference of their prescribed goals, in reality, they also drove each others’ growth in many ways, thus allowing each of these spheres to thrive in Kyoto. The success stemming from the convergence of politics and commercialism, for example, can be seen in examining the development and urbanization that took place in the areas surrounding government and aristocratic palaces. According to Stavros, because  the “maintenance of the [palace] itself could require enormous human resources,” many people were employed by the owners of a palace and these employees, therefore, moved into surrounding areas and built communities (Starves, 52). As noted by Stavros, these “nodes of development” sprung up in various areas throughout Kamigyo, thus leading to increased urbanization in this region (Stavros, 53).

The relationship between religion and politics was definitely much more complex and much more strained in Kyoto’s history. The early imperial government’s fundamental rejection of religious power is evidence by its refusal to allow temples to be built in the city which, along with other imperial laws and decrees, was meant to “free [Kyoto] from the corrupting influences of temples” (Stavros, 81). However, under the surface, there was certainly a relationship between the two entities. As noted by Stavros, many government officials and other elites (especially warriors involved in the military) not only attended but supported Buddhist temples. In fact, the third religious wave that led to the construction of dozens of Buddhist temples was led by warrior elites. As noted by Stavros, “despite dramatic institutional changes… [the] cardinal connection between church and state persisted throughout Heian and beyond.” (Stavros, 65).

My time here in Kyoto has really made realize the beauty and preservation of its history.  What really struck me the most is how its history, relics and community are kept. I think from this study abroad trip, I really observed urban planning. After being in Singapore for about five weeks, I realized that although Singapore is very culturally diverse, its history isn’t really preserved in the same way that Kyoto has. Singapore became independent in 1965 and since then, it has established many policies in order to maintain its heritage all while developing into a very modern and globalized city. From what I have experienced there, I feel like Singapore has been successful in keeping important sites and its community, but I feel like because Singapore really focuses on urban development, it has changed and transformed its sites to keep up with its modernization. In huge contrast, Kyoto has definitely kept its heritage and historic sites much more effectively without making dramatic changes. Kyoto hasn’t really focused on becoming a really large and urbanized city, instead, from what I have noticed, Kyoto focuses on preserving its heritage, specifically its religious establishments.  One can go visit the temples, shrines, palaces, and gardens and still be in awe of its preservation and modernity. Walking through the streets, I have noticed that there is so much culture and because of all the historic sites, it receives a lot more foreign and domestic attention even though there are commercial businesses.

[Teramachi Street]

Something I have kept in mind while wandering the streets of Kyoto is that Kyoto was planned to become a very organized, centralized, and prosperous city. To some extent, it has embodied some of these visions, yet it wasn’t successful in achieving them all completely. Once Edo was chosen as being the new capital, “Kyoto lost its status as the political center of the country, and by about 1630, ceased being Japans largest city” (Stavros, pg.173). This is significant because it demonstrates how the presence of the imperial power influences the city in a positive or negative way. Here, Kyoto was seen to be a city where it was supposed to grow, but once the headquarters of the government changed, everything even up to its urban development left with it. I find it interesting that although it is not very modernized like the other cities in Japan, it receives so much tourist attention and I appreciate how its history is respected and memorialized. After Edo became the new capital, there was fear that Kyoto would become a “virtual museum: a storehouse of priceless historical and cultural treasures with almost no political or economical relevance” (Stavros, pg. 182). Contrarily, with its modernization and preservation regimes such as banning the “construction of high rises and bright colors and gaudy signs” (Stavros, pg. 184), Kyoto has taken a “traditional appearance” and is the number one city for domestic Japanese tourism (Stavros, pg.184).

[Nijo Castle]