Njengesiko leminyaka eyinkulungwane, iJapan ikhombise ubuciko bayo yonke le minyaka, funda nathi ngalesi sihloko esithokozisayo, konke mayelana nenkulungwane yeminyaka. arte IsiJapane, ithuthukiswe ngokuhamba kwesikhathi ezikhathini nezitayela ezahlukene. Ungaphuthelwa!
ubuciko baseJapane
Uma sikhuluma ngobuciko baseJapane sikhuluma ngalokho okwakwaziswa yile mpucuko ngokuhamba kwesikhathi ngezigaba nezitayela ezihlukahlukene, ezavulwa okwesikhashana ngokuthuthukiswa komphakathi namasiko abantu baseJapane.
Izinguquko ezenziwa ubuciko e-Japan ziyimiphumela yokuthuthuka kwayo kwezobuchwepheshe, lapho singabona khona ukusetshenziswa kwempahla yezwe ekuboniseni kwayo ubuciko. Kanye nalokho okubizwa ngokuthi ubuciko baseNtshonalanga, izifanekiselo zabo ezivelele zazithonywa inkolo namandla ezombusazwe.
Esinye sezici eziyinhloko zobuciko baseJapane yi-eclecticism yayo, evela kubantu namasiko ahlukene afika ogwini lwawo ngokuhamba kwesikhathi: izifiki zokuqala ezihlala eJapane - ezaziwa ngokuthi i-Ainu- zazingezona zegatsha laseNyakatho Caucasian naseMpumalanga Asia, mhlawumbe. yafika lapho iJapane isanamathele ezweni.
Imvelaphi yalezi zifiki ayiqiniseki, futhi izazi-mlando zicabangela imibono ehlukahlukene, kusukela kumjaho we-Ural-Altaic kuya kumsuka okungenzeka ube khona wesi-Indonesia noma waseMongolia. Kunoma yikuphi, isiko labo lalibonakala lihambisana ne-Upper Paleolithic noma iMesolithic.
Kamuva, amaqembu ahlukahlukene ohlanga lwamaMalay avela eNingizimu-mpumalanga ye-Asia noma eziQhingini zasePacific afika ogwini lwaseJapane, kanye naseKorea nasezingxenyeni ezihlukahlukene zaseChina, kancane kancane ethulwa esuka eningizimu, esusa i-Ainu. enyakatho yeJapane, kuyilapho ekuhambeni kwesikhathi, amaqembu ahlukahlukene ezizwe ezifanayo avela eChina naseKorea eza eJapane.
Kule ngxube yezinhlanga kumele kwengezwe umthelela wamanye amasiko: ngenxa yokungathembeki kwayo, iJapane iye yahlukaniswa ngomlando wayo omningi, kodwa ngezikhathi ezithile iye yathonywa impucuko yezwekazi, ikakhulukazi iChina neKorea, ikakhulukazi kusukela ngekhulu le-V.
Ngakho-ke, isiko lokhokho baseJapane elavela ezindaweni ezilandelanayo zokuthuthela kwelinye izwe lanezela ithonya langaphandle, lakha ubuciko be-eclectic obuvulekele ukuqamba izinto ezintsha kanye nenqubekelaphambili yesitayela.
Kuyathakazelisa futhi ukuqaphela ukuthi ubuciko obuningi obukhiqizwa eJapane busekelwe ngokwenkolo: enkolweni evamile yamaShinto esifundeni, eyakhiwa cishe ngekhulu lokuqala, ubuBuddha banezelwa cishe ngekhulu lesi-XNUMX, benza ukuhlangana kwenkolo okusekhona nanamuhla. iphinde yashiya ukucabanga kwayo kwezobuciko.
Ubuciko baseJapane buwumphumela walawa masiko namasiko ahlukene, ukuhumusha ngendlela yakho izinhlobo zobuciko obuvela kwamanye amazwe, obufinyelela ngokombono wabo wempilo nobuciko, ukwenza izinguquko nokwenza lula izici zabo ezithile.
Njengamathempeli acwebile amaBuddha angamaShayina, lawo eJapane aye adlula ekuguquleni isimo sokuyeka izici ezithile zobuciko bawo futhi azihlanganise nezinye, lokhu kuveza uhlamvu lwenyunyana lwalobu buciko, kangangokuthi buhlale buthatha okuthile kolunye usiko ngokwemvelo. yamanye amazwe.
Ubuciko baseJapane ngesiko laseJapane bunomqondo omuhle wokuzindla kanye nokuhlobana phakathi komuntu nemvelo, okuphinde kuvezwe ezintweni ezizungezile, kusukela kokuhlotshiswe kakhulu nokugcizelelayo kuya kokulula kakhulu nokwansuku zonke.
Lokhu kubonakala ngenani elinikezwe ukungapheleli, imvelo yezinto ezingapheli, umuzwa wobuntu owenziwa amaJapane nendawo yawo. Njengasemkhosini wetiye, bayakwazisa ukuzola nokuthula kwalesi simo sokucabangela abasifinyelela ngomkhuba olula, ngokusekelwe ezingxenyeni ezilula kanye nokuvumelana kwendawo e-asymmetrical futhi engaqediwe.
Kubo, ukuthula nokulinganisela kuhlotshaniswa nemfudumalo nenduduzo, izimfanelo ezibuye zibe ukubonakaliswa kweqiniso komqondo wabo wobuhle. Ngisho nangesikhathi sokudla, akulona inani lokudla noma ukwethulwa kwakho okubalulekile, kodwa umbono wezinzwa wokudla nencazelo yobuhle obunikezayo kunoma yisiphi isenzo.
Ngokunjalo, amaciko nezingcweti zalelizwe banezinga eliphezulu lokuxhumana nomsebenzi wabo, bezwa izinsiza njengengxenye ebalulekile yempilo yabo kanye nokuxhumana kwabo nendawo ebazungezile.
Izisekelo zobuciko baseJapane
Ubuciko baseJapane, njengayo yonke ifilosofi yabo -noma, ngokumane, indlela yabo yokubona ukuphila- ingaphansi kokuzwa ulwazi, ukuntuleka kokucabangela, ukubonakaliswa kwemizwelo kanye nokulula kwezenzo nemicabango. evame ukuvezwa ngokomfanekiso.
Izici ezimbili ezihlukile zobuciko baseJapane ubulula kanye nemvelo: izinkulumo zobuciko ziwumfanekiso wemvelo, ngakho-ke azidingi ukukhiqizwa okunemininingwane, konke lokhu kuholela eqinisweni lokuthi lokho abaculi abakufunayo ukuthi lokho okuveziwe, okuphakanyisiwe, kuchazwa kamuva. ngombukeli.
Lokhu kulula kuye kwabangela ekudwebeni ukuthambekela komdwebo womugqa, ngaphandle kombono, ngobuningi bezikhala ezingenalutho, ezihlanganisa nokho ngokuvumelana kukho konke. Ekwakhiweni kwezakhiwo, kubonakala ngemiklamo eqondile, enezindiza ezi-asymmetric, ngokuhlanganiswa kwezinto eziguqukayo nezimile.
Ngokulandelayo, lobu bulula bobuciko baseJapane buxhunyaniswa nokuba lula okungokwemvelo ebudlelwaneni phakathi kobuciko nemvelo, okuyingxenye ye-idiosyncrasy yabo, ebonakala ezimpilweni zabo, futhi bahlangabezana nayo nomuzwa obucayi we-melancholy, cishe ukudabuka.
Ukudlula kwezinkathi zonyaka kuzinika kanjani umuzwa wokudlula ngokushesha, lapho ungabona khona ukuvela kwemvelo okukhona emvelweni ngenxa yesimo sempilo yesikhashana. Lokhu kulula kubonakala ngaphezu kwakho konke ekwakhiweni kwezakhiwo, okuhlanganisa ngokuvumelana endaweni ezungezile, njengoba kuboniswa ukusetshenziswa kwezinto zemvelo, ngaphandle komsebenzi, okubonisa ukubukeka kwayo okulukhuni, okungaqediwe. EJapane, imvelo, ukuphila, kanye nobuciko kuxhumene ngendlela engenakuhlukaniswa, futhi impumelelo yobuciko iwuphawu lomkhathi wonke.
Ubuciko baseJapane bufuna ukuzuza ukuvumelana kwendawo yonke, ukwedlula indaba ukuze kutholwe isimiso esidala ukuphila. Imihlobiso yaseJapane ifuna ukuthola incazelo yokuphila ngobuciko: Ubuhle bobuciko baseJapane bufana nokuvumelana, ubuciko; kuwukushisekela kwenkondlo, indlela yezinzwa eholela ekufezekeni komsebenzi, ongenaso isiphetho ngokwawo, kodwa odlula.
Esikubiza ngokuthi ubuhle yisigaba sefilosofi esiqondisa ukuthi sibe khona: sihlala ekufinyeleleni incazelo ngayo yonke. Njengoba kuvezwe nguSuzuki Daisetsu: "ubuhle abukho ngendlela yangaphandle, kodwa ngomqondo ovezwa ngayo."
Ubuciko abuqali ngomlingiswa wabo onengqondo, kodwa ngezimfanelo zabo ezisikiselayo; Akudingekile ukuba kube ncamashi, kodwa khombisa isipho esiholela ekupheleleni. Ihlose ukuthwebula okubalulekile ngaleyo ngxenye, ephakamisa konke: i-void ihambisana namaJapane akhona.
Emcabangweni waseMpumalanga, kukhona ubunye phakathi kwento nomoya, obukhona ekucabangeni nasekuhlanganeni nemvelo, ngokunamathela kwangaphakathi, kokuzwisisa. Ubuciko baseJapane (i-gei) bunencazelo engaphezu kwemvelo, engabonakali kakhulu kunomqondo wobuciko obusetshenzisiwe eNtshonalanga: yinoma yikuphi ukubonakaliswa kwengqondo, okuqondwa njengamandla abalulekile, njengengqikithi enikeza ukuphila emizimbeni yethu ukuthi eqinisweni ikhula futhi iyaguquguquka, ibona ubunye phakathi komzimba, ingqondo nomoya.
Umqondo wobuciko baseJapane uye wathuthuka ngokuhamba kwesikhathi: kusukela ekuqaleni kwawo lapho umkhondo wokuqala wobuciko nobuhle wawukhona, ubuyela emuva ezikhathini zasendulo lapho izimiso zokudala zesiko laseJapane zakhiwa kanye nalezo ezavezwa emisebenzini ebaluleke kakhulu yezincwadi. yezwe:
U-Kojiki, u-Nihonshoki kanye no-Man 'yōshū, lokhu okungenhla kuyizincwadi, ezimbili zokuqala zimayelana nezincwadi zokuqala zomlando waseJapane kanti eyokugcina imayelana nezinkondlo ezabhalwa phakathi nenkulungwane yokuqala yeminyaka, ngaleso sikhathi umcabango weSayashi wawunqoba ("pure , Yebo, kusha"), kubhekiselwa ohlotsheni lobuhle olubonakala ngobulula, ubusha, i-naivety ethile efika nokusetshenziswa kwezinto ezikhanyayo nezemvelo ezifana ne-Haniwa Figure Land noma ukhuni ekwakhiweni kwezakhiwo.
Singakwazi ukuhlukanisa i-Ise Shrine njengokumelela okuhle kwalesi sitayela, esenziwe ngokhuni lwe-cypress, oluye lwalungiswa njalo eminyakeni engamashumi amabili kusukela ngekhulu lesi-XNUMX ukuze kugcinwe ubuqotho nokusha. Kusuka kulo mbono kuvela enye yezinto ezihlala njalo zobuciko baseJapan: inani elishiwo kubuhle be-ephemeral, ephemeral, ephemeral obuthuthuka ngokuhamba kwesikhathi.
Encwadini ethi Man 'yōshū, isakeshi ibonakala othandweni lokwethembeka nokuzama, kanye nasekuchazeni ukuthi izingxenye ezifana nesibhakabhaka nolwandle, zamnika kanjani umuzwa wobukhulu obungaza umuntu.
I-Sayakeshi ihlobene nomqondo we-Naru ("ukuba"), lapho isikhathi sibhekwa njengamandla abalulekile aguqukayo abe, ekupheleni kwazo zonke izenzo nazo zonke izimpilo.
Njengoba sizibeka ezikhathini zeNara ne-Heian, isici sobuciko savela ngokushesha ngenxa yokuxhumana kokuqala nesiko lamaShayina, kanye nokufika kweBuddhism. Umqondo oyinhloko wale nkathi kwakuwunembeza, umuzwa ongokomzwelo oweqa umbukeli futhi uholela ekubeni nomuzwa ojulile wozwela noma isihawu.
Ihlobene namanye amagama afana ne-okashi, leyo ekhangayo ngentokozo yayo kanye nesimilo esimnandi; i-omoshiroi, impahla yezinto ezikhazimulayo, eziheha ukunakwa ngokukhazimula nokucaca kwazo; i-yūbi, umqondo womusa, wobuhle; i-yūga, ikhwalithi yokucwengwa ebuhleni; i-en, ukukhangwa kwe-charm; inkosi, ubuhle bokuzola; i-yasashi, ubuhle bokuqonda; kanye ne-ushin, umuzwa ojulile wobuciko.
Indaba ka-Murasaki Shikibu ye-Genji, ehlanganisa umqondo omusha wobuhle obizwa ngokuthi i-mono-no-awareness -igama elethulwa ngu-Motōri Norinaga-, elidlulisa umuzwa wokudangala, ukudabuka okucatshangelwayo okutholakala ekushintsheni kwezinto, ubuhle obudlulayo obuhlala isikhashana futhi uhlala enkumbulweni.
Kodwa ngaphezu kwakho konke kuwumuzwa we-melancholy obucayi ongaholela ekudabukeni okujulile lapho uzwa ngokujulile ubuhle obukhishwayo bazo zonke izidalwa zemvelo.
Le filosofi "yokuphishekela okuhle" kobuhle, yesimo sokuzindla lapho kuhlangana khona umcabango nomhlaba wezinzwa, iyisici sokunambitheka okungokwemvelo kwaseJapane kobuhle, futhi ibonakala emkhosini we-Hanami, umgubho wesihlahla secherry qhakaza.
NgeNkathi Ephakathi yaseJapan, izikhathi zikaKamakura, Muromachi kanye neMomoyama, lapho isici kwakuwukubusa kwezempi kuwo wonke umphakathi wezwe, kwavela umqondo we-dō ("indlela"), owakhiqiza ukuthuthukiswa kobuciko ngaleso sikhathi. , kuboniswa emikhosini yemikhosi yemikhosi yezenhlalo, njengoba kufakazelwa i-shodō (i-calligraphy), i-chadō (umkhosi wetiye), i-kadō noma i-ikebana (ubuciko bokuhlela izimbali), kanye ne-kōdō (umkhosi wempepho).
Imikhuba ayinandaba nomphumela, kodwa kunalokho inqubo yokuziphendukela kwemvelo, ukuziphendukela kwemvelo ngokuhamba kwesikhathi - futhi i-naru -, kanye nethalenta eliboniswa ekufezeni okuphelele kwemikhuba, ebonisa ikhono, kanye nokuzibophezela okungokomoya ukuphishekela ukuphelela.
Okuhlukile kobuBuddha okubizwa ngeZen, okugcizelela "imithetho yokuphila" ethile esekelwe ekuzindleni, lapho umuntu elahlekelwa ukuzazi, kwaba nomthelela omkhulu kule miqondo emisha. Ngakho, wonke umsebenzi wansuku zonke weqa ingqikithi yawo ephathekayo ukuze ubonise ukubonakaliswa okungokomoya, okubonakala ekuhambeni kwesikhathi kanye nesiko lokuhamba kwesikhathi.
Lo mqondo ubuye ubonakale ekutshaleni izingadi, ofinyelela izinga elinjalo lokubaluleka lapho ingadi ingumbono wendawo yonke, ene-void enkulu (ulwandle) egcwele izinto (iziqhingi), ezihlanganiswe nesihlabathi namadwala. , nalapho uhlaza luvusa khona ukuhamba kwesikhathi.
I-ambivalence ye-Zen phakathi kobulula nokujula kwempilo edlulele ifaka umoya "wobuhle obulula" (wabi) hhayi kwezobuciko kuphela, kodwa nasekuziphatheni, ubudlelwano bomphakathi, kanye nezici zansuku zonke zokuphila. . U-Master Sesshū uthe "i-Zen nobuciko yinto eyodwa."
Le Zen yethulwe ngamaqiniso ayisikhombisa okuhlobisa: i-fukinsei, indlela yokuphika ukuthuthukiswa ukuze kuzuzwe ibhalansi ekhona emvelweni; kanso , khipha okusele futhi okukhiphayo kuzokwenza uthole ubulula bemvelo.
I-Kokō (isithunzi sodwa), ikhwalithi abantu nezinto eziyithola ngokuhamba kwesikhathi futhi ibanike ukuhlanzeka okukhulu kwengqikithi yabo; i-shizen (imvelo), ehlotshaniswa nobuqotho, imvelo iyiqiniso futhi ayinakonakala; yūgen (ukujula), ingqikithi yangempela yezinto, ehamba ngalé kwezinto zazo ezibonakalayo ezilula, ukubukeka kwazo okukha phezulu.
I-Datsuzoku (detachment), inkululeko emkhakheni wezobuciko, umsebenzi wayo uwukukhulula ingqondo, hhayi ukuyilawula - ngaleyo ndlela, ubuciko buhambisana nazo zonke izinhlobo zemingcele nemithetho -; seiyaku (ukuthula kwangaphakathi), esimweni sokuzola, ukuzola, okudingekayo ukuze izimiso eziyisithupha zangaphambili zigeleze.
Ikakhulukazi umcimbi wetiye, lapho umqondo waseJapane wobuciko nobuhle uhlanganiswe ngobuciko, udala inkolo yobuhle beqiniso: "theism". Lo mcimbi umele inkolo yobuhle ngokumelene nenhlamba yokuphila kwansuku zonke. Ifilosofi yakhe, kokubili ukuziphatha kanye nobuhle, iveza umqondo obalulekile womuntu nemvelo.
Ubulula bayo buxhumanisa izinto ezincane ne-cosmic order: impilo iyinkulumo futhi izenzo zihlala zibonisa umcabango. Okwesikhashana kuyalingana nokukamoya, okuncane kukhulu.Lo mqondo utholakala nasegunjini letiye (sukiya), umkhiqizo wokwakhiwa kwesikhashana wenkondlo, ongenawo umhlobiso, lapho kuhlonishwa khona okungaphelele, futhi kuhlala kushiya okuthile. okungaqediwe, okuzoqedela umcabango.
Ukuntuleka kokulinganisa kuyisici, ngenxa yeZen ecabanga ukuthi ukuphishekela ukuphelela kubaluleke kakhulu kunayo. Ubuhle bungatholwa kuphela yilabo abaqedela ngokucabanga kwabo lokho okushodayo.
Ekugcineni, enkathini yesimanje-eyaqala ngesikhathi se-Edo-, nakuba imibono yangaphambili iphikelela, kwethulwa amakilasi amasha obuciko, axhunyaniswa nokuvela kwezinye iziyalo zomphakathi eziphakama njengoba iJapane yenza isimanjemanje: i-sui iyisidlo esithile esingokomoya, esitholakele. ikakhulukazi ezincwadini zase-Osaka.
Umcabango we-Iki uwumusa onesizotha noqondile, ikakhulukazi okhona ku-kabuki; I-karumi ingumqondo ovikela ukukhanya njengento yokuqala, lapho kutholakala khona "ukujula" kwezinto, kuboniswa ikakhulukazi ezinkondlweni ze-haiku, lapho uShiori engubuhle be-nostalgic.
"Akukho okungapheli, akukho okuphelele futhi akukho okuphelele." Lezi kungaba okhiye abathathu lapho i-«Wabi sabi» isekelwe khona, inkulumo yesiJapane (noma uhlobo lombono wobuhle) ebhekisela ebuhleni bokungapheleli, obungaphelele kanye noshintsho, nakuba ibhekisela kukho futhi ubuhle besizotha nabathobekile, obungajwayelekile. Ifilosofi ethi "wabi sabi" iwukujabulela isikhathi samanje futhi uthole ukuthula nokuzwana emvelweni nasezintweni ezincane, futhi wamukele ngokuthula umjikelezo wemvelo wokukhula nokwehla.
Isisekelo sazo zonke lezi zici umqondo wobuciko njengenqubo yokudala hhayi njengempumelelo yezinto ezibonakalayo. U-Okakura Kakuzō wabhala ukuthi "abaculi kuphela abakholelwa ekuvukeleni komphefumulo wabo bangakwazi ubuhle bangempela."
I-Periodization yobuciko baseJapane
Kulesi sihloko, sizosebenzisa ukuhlukaniswa ngezikhathi ezinkulu ngokuya ngezinguquko eziphawulekayo zobuciko kanye nokunyakaza kwezombusazwe. Ukukhetha kuvame ukuhluka ngokuya ngemibandela yombhali, futhi eziningi zazo zingahlukaniswa. Nokho, kukhona futhi umehluko mayelana nokuqala nokuphela kwezinye zalezi zikhathi. Sizothatha leyo eyenziwe umvubukuli uCharles T. Kelly, elandelayo:
Ubuciko baseJapan kwezobuciko bepulasitiki
Phakathi nenkathi ye-Mesolithic kanye ne-Neolithic, yahlala yodwa ezwenikazi, ngakho konke ukukhiqizwa kwayo kwakungokwayo, nakuba kungabalulekile kangako. Kwakuyimiphakathi ehlala kancane, ehlala emadolobheni amancane anezindlu ezimbe phansi, bethola izinsiza zabo zokudla ikakhulukazi ehlathini (izinyamazane, izingulube zasendle, amantongomane) nolwandle (izinhlanzi, ama-crustaceans, izilwane ezincelisayo zasolwandle).
Le miphakathi yayinenhlangano eningilizayo yomsebenzi futhi yayikhathazeke ngokulinganisa isikhathi, njengoba kufakazelwa izinsalela ezimbalwa zamatshe ayisiyingi e-Oyu naseKomakino, asebenza njengama-sundials. Ngokusobala babenamayunithi okulinganisa ajwayelekile, njengoba kufakazelwa izakhiwo ezimbalwa ezakhelwe amamodeli athile.
Ezindaweni ezithile ezihambisana nalesi sikhathi, kutholwe amatshe aphucuziwe kanye namathambo, izitsha zobumba kanye nezibalo ze-anthropomorphic. Kufanele kuqashelwe ukuthi i-Jōmon pottery iyisitsha sobumba esidala kunazo zonke esenziwe umuntu: iminonjana yokuqala yezitsha zobumba ezingajwayelekile zihlehlela emuva ku-11.000 BC, ezitsheni ezincane, ezenziwe ngezandla ezinezinhlangothi ezipholishiwe kanye nengaphakathi elikhulu. , ngomqondo osebenzayo kanye nomhlobiso onzima.
Lezi zinsalela zihambisana nesikhathi esibizwa ngokuthi "prejōmon" (11000-7500 BC), kulandelwa i-Jōmon "yakudala" noma "yakudala" (7500-2500 BC), lapho kwenziwa khona izitsha zobumba ze-Jōmon, ezenziwe ngesandla futhi zahlotshiswa. enezimbobo noma imikhondo yezintambo, esisekelweni sohlobo lwemikhumbi ejulile emise okwembiza. Umhlobiso oyisisekelo wawuhlanganisa ukuphrinta okwenziwe ngezintambo zemicu yezitshalo, eyayicindezelwa embizeni yobumba ngaphambi kokuyidubula.
Ezindaweni ezimbalwa lokhu kusika kufinyelele izinga eliphezulu lokucaciswa, okunamaphethelo ashicilele kahle, adweba uchungechunge lwemigqa engaqondakali eyinkimbinkimbi. Ezikhathini ezingavamile, kuye kwatholakala izinsalela zezigcawu ezingokomfanekiso, ngokuvamile imidwebo ye-anthropomorphic kanye ne-zoomorphic (amaxoxo, izinyoka), egqamisa indawo yokuzingela ekhona evazini etholakala e-Hirakubo, enyakatho ye-Honshū.
Ekugcineni, ku-"Late Jōmon" (2500-400 BC), imikhumbi ibuyele esimweni semvelo, esingacacisi kangako, sinezitsha eziyindilinga nezitsha, ama-amphora anentamo emincane, nezitsha ezinezibambo. noma isisekelo esiphakanyisiwe. Izimpawu zendawo ze-Jōmon pottery yilezi: I-Taishakukyo, i-Torihama, i-Togari-ishi, i-Matsushima, i-Kamo, ne-Okinohara e-Honshū Island; I-Sobata esiqhingini saseKyūshū; kanye neHamanasuno neTokoro esiqhingini saseHokkaidō.
Ngaphandle kwamavazi, imifanekiso ehlukahlukene esesimweni somuntu noma sesilwane yenziwe nge-ceramic, eyenziwe izingxenye eziningana, ngakho-ke zimbalwa izinsalela zezingcezu eziphelele eziye zatholakala. Labo abasesimweni se-anthropomorphic bangaba nezimfanelo zesilisa noma zesifazane, futhi ezinye zezimpawu ze-androgynous nazo zitholakele.
Abanye banezisu ezivuvukele, ngakho kungenzeka ukuthi bahlotshaniswa nokukhulekela inzalo. Kuyafaneleka ukuphawula ukunemba kwemininingwane ukuthi ezinye izibalo zibonisa, njengezinwele ezicophelelayo, ama-tattoos nezingubo zokuhlobisa.
Kubonakala sengathi kule miphakathi ukuhlobisa umzimba kwakubaluleke kakhulu, ikakhulukazi ezindlebeni, namacici e-ceramic ezinhlobonhlobo zokukhiqiza, ezihlotshiswe ngamadayi abomvu. E-Chiamigaito (Honshū Island) kutholwe le mihlobiso engaphezu kuka-1000, okusikisela umhlangano wokusebenzela wendawo ukuze kucaciswe le mikhiqizo.
Amamaski ahlukahlukene nawo avela kulesi sikhathi, ekhombisa umsebenzi womuntu ngamunye ebusweni. Ngendlela efanayo, izinhlobo ezihlukahlukene zobuhlalu be-jadeite obuluhlaza zenziwa, futhi zazijwayele umsebenzi we-lacquer, njengoba kuboniswa izibophelelo eziningana ezitholakala eTorihama. Kuphinde kwatholakala izinsalela zezinkemba, amathambo noma izimpondo zendlovu.
Isikhathi sase-Yayoi (500 BC-300 AD)
Lesi sikhathi sasisho ukusungulwa okuqondile komphakathi wezolimo, okwabangela ukugawulwa kwamahlathi kwezandiso ezinkulu zendawo.
Lolu shintsho luye lwaholela ekuziphendukeleni kwemvelo komphakathi waseJapane emkhakheni wezobuchwepheshe, amasiko kanye nezenhlalakahle, ngokuhlukaniswa okukhulu kwezenhlalakahle kanye nobuchwepheshe bomsebenzi, futhi kubangele ukwanda kwezingxabano ezihlomile.
I-archipelago yaseJapane yayigcwele izifunda ezincane ezakhiwe ezizungeze imindeni (uji), phakathi kwazo amaYamato ayegcwele kakhulu, okwazala umndeni wasebukhosini. Khona-ke kwavela ubuShinto, inkolo yasenganekwaneni eyawisa umbusi wase-Amaterasu, unkulunkulukazi welanga.
Le nkolo yathuthukisa umuzwa wangempela wokuhlanzeka kanye nokusha kobuciko baseJapane, ngokuthanda izinto ezihlanzekile futhi ngaphandle kokuhlobisa, ngomqondo wokuhlanganiswa nemvelo (i-kami noma i-superconsciousness). Kusukela ekhulwini lokuqala BC. C. waqala ukwethula impucuko yezwekazi, ngenxa yobudlelwano neShayina neKorea.
Isiko lamaYayoi lavela esiqhingini saseKyūshū cishe ngo-400-300 BC. C., futhi yathuthela eHonshū, lapho kancane kancane yashintsha isiko lamaJōmon. Ngalesi sikhathi, kwanwetshwa uhlobo lokungcwatshwa okukhulu ngekamelo kanye nendunduma ehlotshiswe ngamasilinda e-terracotta anezibalo zabantu nezilwane.
Imizana yayizungezwe imisele, futhi kwavela amathuluzi ezolimo ahlukahlukene (kuhlanganise nethuluzi letshe elimise okwenyanga elisetshenziselwa ukuvuna) kanye nezikhali ezihlukahlukene, njengeminsalo nemicibisholo eneziqephu zamatshe ezipholishiwe.
Ku-Pottery, lezi zinto ezilandelayo zakhiqizwa ngokukhethekile: Izimbiza, Amavasi, Amapuleti, Izinkomishi namabhodlela anemininingwane ethile. Ayenendawo epholishiwe, enomhlobiso olula, ikakhulukazi i-incisions, ama-streamer anamachashazi nama-zigzag, into esetshenziswa kakhulu kwakuyingilazi igama layo laliyi-Tsubo.
Wagqamisa umsebenzi ngezinsimbi, ikakhulukazi zethusi, ezifana nezinsimbi okuthiwa yi-dotaku, ezazisebenza njengezinto zemikhosi, ezihlotshiswe ngama-spirals (ryusui) ngendlela yamanzi agelezayo, noma izilwane ezisizayo (ikakhulukazi izinyamazane, izinyoni, izinambuzane kanye izilwane ezihlala emanzini), kanye nezigcawu zokuzingela, ukudoba kanye nomsebenzi wezolimo, ikakhulukazi lezo ezihlobene nerayisi.
Inyamazane ibonakala inencazelo ekhethekile, mhlawumbe ehlotshaniswa nonkulunkulu othile: ezindaweni eziningi kuye kwatholakala inqwaba yezinsika zamahlombe enyamazane enezibazi noma izimpawu ezenziwe ngomlilo, okuthiwa zihlobene nohlobo oluthile lomkhuba.
Ezinye izinto zokuhlobisa ezitholakala ezindaweni zase-Yayoi zihlanganisa: izibuko, izinkemba, ubuhlalu obuhlukahlukene, nama- magatama (izingcezu ze-jade ne-agate ezimise okwecashew, ezazisebenza njengamagugu enzalo).
Isikhathi se-Kofun (300-552)
Lesi sikhathi saphawula ukuhlanganiswa kwe-Imperial Central State, eyayilawula izinsiza ezibalulekile, njengensimbi negolide. Ukwakhiwa kwathuthukiswa ngokungcono emathuneni, anekamelo elijwayelekile kanye namathuna adlulayo abizwa ngokuthi i-kofun ("ithuna elidala"), lapho kwaphakanyiswa khona izindunduma ezinkulu zomhlaba.
Ukungcwatshwa kwababusi u-Ōjin (346-395) noNintoku (395-427) kuyamangalisa, lapho kwatholakala khona izinto ezihlukahlukene, phakathi kwazo okwakukhona; ubucwebe, izibalo ezenziwe ngezinto ezihlukahlukene ikakhulukazi izibalo ze-terracotta.
Lezi zithombe zazicishe zibe ngamasentimitha angamashumi ayisithupha ubude, zingasho lutho, zingama-slits ambalwa nje emehlweni nasemlonyeni, nakuba ziyisibonelo esifanele kakhulu sobuciko balesi sikhathi.
Ngokwezimpahla zabo zokugqoka nezitsha, ukuhweba okuhlukahlukene kugqama kulaba balingisi, njengabalimi, amasosha, izindela, abesifazane bezifundazwe, abashaya izinsimbi, njll.
Ekupheleni kwalesi sikhathi, kwavela nezibalo zezilwane, okuhlanganisa izinyamazane, izinja, amahhashi, izingulube, amakati, izinkukhu, izimvu nezinhlanzi, okubonisa ukubaluleka kokuhlaliswa kwezempi yangaleso sikhathi, izici zazo zesitayela ezixhumene nesiko likaSilla. .kusuka e-Korea, kanye nohlobo lwezitsha zobumba olubizwa ngokuthi i-Sueki, ezimnyama futhi zizinhle kakhulu, ezinezinsiza ezikhencezayo.
Ukuhlukaniswa kwezenhlalo kuye kwaholela ekuhlukaniseni izigaba ezibusayo ezindaweni ezingomakhelwane ezikhethekile zamadolobha, njenge-Yoshinogari, ukuze kugcine kuhlukaniswe unomphela ezindaweni ezingazodwa njengeMitsudera noma izigodlo zeKansai, Ikaruga kanye ne-Asuka-Itabuki.
Ngokuqondene nezakhiwo ezingokwenkolo, amathempeli akuqala obuShinto (amajinja) ayenziwe ngokhuni, phezu kwesisekelo esiphakanyisiwe nezindonga ezisobala noma amapulangwe ashelelayo, anezisekelo ezisekela uphahla olutshekile.
Enye yezingxenye zayo eziwuphawu yi-torii, i-arch yokungena ephawula ukungena endaweni engcwele. Qaphela i-Ise Shrine, eyakhiwe kabusha njalo eminyakeni engamashumi amabili kusukela ngekhulu lesi-XNUMX.
Isakhiwo esikhulu (iShoden) sinesitezi esiphakanyisiwe kanye nophahla oluyi-gable, elinezisekelo eziyisishiyagalolunye, okungenwa kuzo ngezitebhisi zangaphandle. Kungesitayela se-shinmei zukuri, esibonisa isitayela samaShinto sakamuva, ngaphambi kokufika kobuBuddha eJapane.
Elinye ithempeli lasenganekwaneni elingaqinisekiswa ngomsuka walo i-Izumo Taisha, eduze kwaseMatsue, ithempeli eliyinganekwane elasungulwa u-Amaterasu. Kungesitayela se-taisha zukuri, kubhekwa njengendala phakathi kwezindawo ezingcwele, okukhangayo okuyinhloko ukuphakama kwesakhiwo kuma-pilaster, esinezitebhisi njengokufinyelela okuyinhloko, futhi izinkuni ezilula ziphela ngaphandle kokudweba.
Ngokusho kwemibhalo yesandla etholakele, indawo engcwele yokuqala yayinobude obungamamitha angu-50, kodwa ngenxa yomlilo yabuye yakhiwa ngobude obungamamitha angu-25. Izakhiwo kwakuyiHonden ("indawo engcwele yangaphakathi") kanye noHayden ("indawo engcwele yangaphandle"). I-Kinpusen-ji, ithempeli eliyinhloko le-shugendo, inkolo yokuzincisha injabulo ehlanganisa ubuShinto, ubuBuddha, nezinkolelo ze-animist, nayo ingeyalesi sikhathi.
Kule nkathi sithola amasampula okuqala omdwebo, njengase-Ōtsuka Royal Funeral kanye namathuna amise okwehlengethwa e-Kyūshū (ikhulu le-XNUMXth-XNUMXth), ehlotshiswe ngezigcawu zezilwane ezibanjwayo, izimpi, izinjomane, izinyoni nemikhumbi, noma okuvunguzayo. kanye nemibuthano egxile.
Kwakuyimidwebo yodonga, eyenziwe nge-hematite ebomvu, i-carbon black, i-ocher yellow, i-kaolin emhlophe, kanye nohlaza lwe-chlorite. Omunye wemiklamo yesici salesi sikhathi yilokho okubizwa ngokuthi i-chokomon, eyenziwe ngemigqa eqondile namakhothamo adwetshwe kuma-diagonal noma iziphambano, futhi akhona ezindongeni zamathuna, i-sarcophagi, izithombe ze-Haniwa nezibuko zethusi.
Isikhathi se-Asuka (552-710)
U-Yamato wakhulelwa umbuso ophakathi nendawo kumodeli yamaShayina, equkethwe emithethweni ka-Shōtoku-Taishi (604) kanye ne-Taika ka-646. Ukwethulwa koBuddhism kwakhiqiza umthelela omkhulu wobuciko nobuhle e-Japan, ngethonya elikhulu lobuciko baseShayina.
Kwabe sekufika ukubusa kweNkosana uShōtoku (573-621), owayethanda ubuBuddha nesiko lilonke, futhi waba nezithelo kwezobuciko. I-architecture yayimelwe emathempelini nasezindlini zezindela, ilahlekile kakhulu, kucatshangwa ukuthi ukushintshwa kwemigqa elula yamaShinto ngobuhle obuvela ezweni.
Njengesakhiwo esivelele kakhulu salesi sikhathi, kufanele siqambe ithempeli likaHōryū-ji (607), ummeleli wesitayela se-Kudara (Paekche eKorea). Yenziwa emagcekeni ethempeli likaWakakusadera, elakhiwe nguShōtoku futhi lashiswa abaphikisi bakhe ngo-670.
Yakhiwe nge-axial planimetry, iqukethe iqoqo lezakhiwo lapho i-pagoda (Tō), i-Yumedono ("ihholo lamaphupho") kanye ne-Kondo ("ihholo legolide") ikhona. Kungesitayela samaShayina, kusetshenziswa okokuqala uphahla lwamathayela e-ceramic.
Esinye sezici zalesi sibonelo esingavamile yi-Itsukushima Shrine (593), eyenziwe emanzini, e-Seto, lapho i-Gojūnotō, i-Tahōtō kanye ne-honden ehlukahlukene kuqashelwa khona. Ngenxa yobuhle bayo yaqanjwa ngokuthi yi-World Heritage Site ngo-1996 yi-UN.
Isithombe esiqoshiwe se-Buddhist-themed senziwa ngokhuni noma ngethusi: izibalo zokuqala zamaBuddha zazingeniswa zivela ezweni, kodwa kamuva inani elikhulu labadwebi baseShayina nabaseKorea lahlala eJapane.
Isithombe sikaKannon, igama lesiJapane le-bodhisattva Avalokiteśvara (ebizwa ngokuthi i-Guan Yin ngesiShayina), siye sanda ngaphansi kwegama elithi Bodhisattva Kannon, umsebenzi weTori yaseKorea; iKannon etholakala ethempelini laseYumedono laseHōryū-ji; kanye neKannon yaseKudara (yekhulu le-623), ngomculi ongaziwa. Omunye umsebenzi obalulekile i-Triad of Sâkyamuni (XNUMX), eyethusi, kaTori Busshi eyafakwa ethempelini laseHōryū-ji.
Ngokuvamile, kwakuyimisebenzi yesitayela esinzima, esingama-angular nesakudala, esiphefumulelwe isitayela saseKorea saseKoguryŏ, njengoba kubonakala emsebenzini kaShiba Tori, owaphawula "isitayela esisemthethweni" senkathi ka-Asuka: I-Great Asuka Buddha (ithempeli laseHoko - ji, 606), Yakushi Buddha (607), Kannon Guze (621), Triad Shaka (623).
Omunye umculi owalandela lesi sitayela kwakungu-Aya no Yamaguchi no-Okuchi Atahi, umbhali wencwadi ethi The Four Celestial Guardians (shitenno) yeHholo Legolide laseHōryū-ji (645), okuthi naphezu kwesitayela esidala kakhulu esiveza ukuvela kwevolumu eyindilinga, nokunye okwengeziwe. ubuso obuvezayo.
Umdwebo othonywe yi-motifs yaseShayina, eyenziwe ngoyinki noma odayi bamaminerali asetshenziswa kusilika noma ephepheni, emiqulwini yesikhumba noma elenga odongeni. Kubonisa umuzwa omuhle wokudweba, ngemisebenzi yoqobo olukhulu, njenge-Tamamushi reliquary (Hōryū-ji), ngokhuni lwe-camphor ne-cypress, olunamabhande e-bronze filigree, amelela izigcawu ezihlukahlukene emafutheni okhunini olulahliwe, ngendlela ebizwa ngokuthi i-mitsuda. -i evela ePheresiya futhi ihlobene nomdwebo waseShayina wobukhosi be-Wei.
Phansi kwendawo yokugcina impahla kukhona i-jataka (i-akhawunti yokuphila kukaBuddha yesikhathi esidlule), ebonisa inkosana uMahasattva inikezela inyama yayo kungwe elambile. Ngalesi sikhathi, i-calligraphy yaqala ukuvelela, inikezwa izinga lobuciko elifanayo njengezithombe ezingokomfanekiso.
Amatheyiphu kasilika nawo aphawulwa, njengeMandala Tenkoku eyenziwe kuShōtoku (622). I-Ceramics, engacwebezeliswa noma cha, yayinokukhiqizwa okuncane kwendawo, okuyizinto ezithengiswa kakhulu zaseShayina ezivela kwamanye amazwe.
Isikhathi se-Nara (710-794)
Ngalesi sikhathi, inhloko-dolobha yasungulwa eNara (710), inhloko-dolobha yokuqala emisiwe ye-mikado. Ngalesi sikhathi, ubuciko bobuBuddha babusezingeni eliphezulu, buqhubeka nethonya lamaShayina ngomfutho omkhulu: amaJapane abona ubuciko baseShayina ukuvumelana nokuphelela okufana nokunambitheka kwaseYurophu kobuciko be-Greco-Roman classical.
Izibonelo ezimbalwa zezakhiwo zangaleso sikhathi izakhiwo eziyisikhumbuzo, njengeMpumalanga Yakushi-ji Pagoda, amathempeli eTōshōdai-ji, Tōdai-ji kanye neKōfuku-ji, kanye neShōso-in Imperial Storehouse eNara, egcina izinto eziningi. ubuciko besikhathi sika-Emperor Shōmu (724-749), enemisebenzi evela e-China, Persia, nase-Asia Ephakathi. Idolobha laseNara lakhiwa ngokwesakhiwo segridi, elifanekisela iChang'an, inhloko-dolobha yobukhosi baseTang.
Isigodlo sombuso sanikezwa ukubaluleka okufanayo nesigodlo esikhulu sezindela, iTōdai-ji (745-752), esakhiwe ngokohlelo olulinganayo endaweni ebiyelwe enkulu enama-pagoda angamawele, futhi sine-Daibutsuden, "ihholo elikhulu likaBuddha". «. nesithombe sethusi esikhulu samamitha angu-15 sikaBuddha Vairocana (i-Dainichi ngesiJapane), esinikezwe uMbusi uShōmu ngo-743. Yakhiwa kabusha ngo-1700, i-Daibutsuden iyisakhiwo esikhulu sokhuni emhlabeni.
Elinye ithempeli elibalulekile iHokkedō, eliziqhenya ngesinye isifanekiso esihle, uKannon Fukukenjaku, i-bodhisattva ehlomile ehlome eyisishiyagalombili emi ngamamitha amane ubude. ithonya eliphezulu ne-Tang, elibonakala ekuthuleni nasekuthuleni kwezici zobuso.
Ngokuphambene, i-East Yakushi-ji Pagoda yayingumzamo wabadwebi bezakhiwo baseJapane ukuthola isitayela sabo, beqhela ethonyeni lamaShayina. Igqama ngokuma kwayo, inezembozo ezishintshanayo ezinosayizi abahlukene, okuyenza ibonakale njengophawu lwe-calligraphic.
Esakhiweni sawo, ama-eaves nama-balcony agqamile, akhiwe ngezinsimbi zokhuni ezihlangene, ezimhlophe nezinsundu. Ngaphakathi kwayo kunesithombe se-Yakushi Nyorai ("I-Buddha Yezokwelapha"). Ibhalwe njengeNdawo Yamagugu Omhlaba ngaphansi kwegama Izikhumbuzo Zomlando zeNara Yasendulo.
I-Tōshōdai-ji (759) yayinezinga elifanayo lokulinganisa izwe, ebonisa umehluko ocacile phakathi kwe-Kondō ("ihholo legolide"), nokuqina kwayo okuthonywe amaShayina, ukulingana, nokuma, kanye ne-Kodō ("ihholo lezinkulumo") . ”), elula kakhulu futhi evundlile ebonisa isiko labomdabu.
Omunye umbukiso kwakuyi-Kiyomizu-dera (778), isakhiwo sayo esikhulu esigqame ngenxa yokwehliswa kwezinsimbi ezinkulu, ezisekelwa amakhulu ezinsika, ezigqama egqumeni futhi ezinikeza imibono ehlaba umxhwele yedolobha laseKyoto. Leli thempeli lalingelinye labazokhethwa ohlwini lweZimangaliso Ezintsha Eziyisikhombisa Zomhlaba, nakuba lingakhethwanga.
Ngakolunye uhlangothi, i-Rinnō-ji idume ngeSanbutsudō, lapho kunezithombe ezintathu zika-Amida, Senjūkannon kanye neBatōkannon. Njengendawo engcwele yamaShinto, iFushimi Inari-taisha (711) igqamile, izinikele emoyeni ka-Inari, ikakhulukazi ebizwa ngezinkulungwane zama-torii abomvu aphawula indlela egudla igquma lapho kume khona indawo engcwele.
Ukumelwa kukaBuddha kuzuze intuthuko enkulu ekuqoshweni, ngezithombe zobuhle obukhulu: Sho Kannon, Buddha of Tachibana, Bodhisattva Gakko of Tōdai-ji. Esikhathini se-Hakuhō (645-710), ukucindezelwa komndeni wakwaSoga nokuhlanganiswa kombuso kwaholela ekupheleni kwethonya laseKorea kanye nokushintshwa kwayo yiShayina (ubukhosi baseTang), ukukhiqiza uchungechunge lwemisebenzi yobuhle obukhulu kanye namaqiniso, nge-rounder and amafomu amahle kakhulu.
Lolu shintsho lubonakala engxenyeni yezithombe zethusi eziphekwe ngegolide e-Yakushi-ji, ezakhiwe uBuddha ohlezi (Yakushi) ephelezelwa i-bodhisattvas Nikko ("Ukukhanya kwelanga") noGakko ("Ukukhanya kwenyanga"), ababonisa amandla amakhulu endaweni yakhe ye-contrapposto, nokugqama kobuso okukhulu.
E-Hōryū-ji, isitayela se-Tori somsuka waseKorea saqhubeka, njengase-Kannon Yumegatari kanye ne-Amida Triad yelokhethi ye-Lady Tachibana. EThempelini laseTōshōdai-ji kukhona uchungechunge lwezithombe ezinkulu, ezenziwe nge-lacquer eyomile engenalutho, egqamisa indawo emaphakathi yeBuddha Rushana (759), engamamitha angu-3,4 ubude. Kukhona futhi izethulo zemimoya yokuqapha (Meikira Taisho), amakhosi (Komokuten), njll. Ziyimisebenzi yokhuni, ithusi, ubumba obuluhlaza noma i-lacquer eyomile, yamaqiniso amakhulu.
Umdwebo umelwe umhlobiso odongeni we-Hōryū-ji (ngasekupheleni kwekhulu le-XNUMXth), njengama-frescoes e-Kondō, afana nokufana nalawo ase-Ajantā e-India. Kuye kwavela nezinhlobo ezihlukahlukene zokubhala, njenge-kakemono ("umdwebo olengayo") kanye ne-emakimono ("umdwebo we-roller"), izindaba ezipendwe emgqeni wephepha noma usilika, ezinemibhalo echaza izigcawu ezihlukahlukene, ezibizwa ngokuthi ama-sutra.
Ku-Nara Shōso-in, kunenqwaba yemidwebo enetimu yezwe, enezinhlobo nezindikimba ezahlukene: izitshalo, izilwane, indawo, nezinto zensimbi. Maphakathi nenkathi, isikole sokudweba iTang Dynasty saqala ukuduma, njengoba kubonakala emidwebeni yamathuna yaseTakamatsuzuka, esukela cishe kuma-700.
Ngomthetho we-Taiho-ryo we-701, umsebenzi womdwebi ulawulwa ezinkampanini zezandla. ilawulwa uMnyango Wabadwebi (takumi-no-tuskasa), ngaphansi koMnyango Wezangaphakathi. Lezi zinhlangano zaziphethe ukuhlobisa izigodlo namathempeli, futhi isakhiwo sazo saqhubeka kwaze kwaba yinkathi ye-Meiji. I-Pottery ithuthuke ngokuphawulekayo ngamasu ahlukahlukene avela eShayina, njengokusetshenziswa kwemibala egqamile esetshenziswa ombeni.
Inkathi ye-Heian (794-1185)
Ngalesi sikhathi uhulumeni womndeni wakwaFujiwara wenzeka, owasungula uhulumeni ophakathi nendawo ogqugquzelwe uhulumeni waseShayina, inhloko-dolobha yawo eHeian (manje eyiKyoto). Amakhosi amakhulu ama-feudal (daimyō) avela futhi kwavela isithombe sama-samurai.
Cishe ngalesi sikhathi, kwavela i-graphology ebizwa ngokuthi i-Hiragana, eyavumelanisa i-calligraphy yesiShayina ukuze ihambisane nolimi lwe-polysyllabic olusetshenziswa eJapane, kusetshenziswa izinhlamvu zesiShayina zezinombolo zefonetiki zamagama. Ukuwohloka kobudlelwano neShayina kukhiqize ubuciko baseJapan obucace kakhudlwana, obunobuciko bezwe obuvela eduze nobuciko bezenkolo obungaba ukubonakaliswa okuthembekile kobuzwe benkantolo yombuso.
Imifanekiso yezithombe zamaBuddha yaba nentuthuko entsha ngokungeniswa kwamanye amazwe amahlelo amasha amabili avela ezweni, iTendai neShingon, esekelwe kubuBuddha beTantric baseTibet, obuhlanganisa izici zobuShinto futhi bakhiqiza isici senkolo sokuvumelana kwalesi sikhathi.
Izakhiwo zaba noshintsho ohlelweni lwezindlu zezindela, ezakhiwe ezindaweni ezingazodwa, ezihloselwe ukuzindla. Amathempeli abaluleke kakhulu yi-Enryaku-ji (788), Kongōbu-ji (816), kanye ne-Murō-ji pagoda-shrine. I-Enryaku-ji, etholakala eduze ne-Mount Hiei, ingesinye sezikhumbuzo Zomlando Zase-Kyoto Yasendulo, eyamenyezelwa NjengeNdawo Yamagugu Omhlaba ngo-1994.
Yasungulwa ngo-788 nguSaichō, owethula iTendai Buddhist Sect eJapane. I-Enryaku-ji yayinamathempeli angaba ngu-3.000, futhi yayiyisikhungo esikhulu samandla osukwini lwayo, nezakhiwo zayo eziningi zacekelwa phansi u-Oda Nobunaga ngo-1571.
Engxenyeni eye yasinda, iSaitō (“ihholo elingasentshonalanga”) igqamile namuhla kanye neTōdō (“ihholo lasempumalanga”), lapho iKonpon chūdō ikhona, ukwakhiwa okumele kakhulu kwe-Enryaku ji, lapho kugcinwa khona isithombe sikaBuddha. .eqoshwe nguSaichō ngokwakhe, i-Yakushi Nyorai.
Lo mfanekiso wehle kancane uma uqhathaniswa nezikhathi zangaphambilini. Futhi, imifanekiso kaBuddha ( uNyoirin-Kannon; uYakushi Nyorai wasethempelini iJingo-ji eKyoto; u-Amida Nyorai ovela esigodlweni sezindela saseByōdō), kanye nonkulunkulukazi abathile bobuShinto (uKichijoten, unkulunkulukazi wenjabulo, olingana noLakshmī India) .
Ukuqina okwedlulele kwenkolo yamaBuddha kunciphisa ukuzenzela komdwebi, ozibekela umkhawulo emibhalweni yobuciko eqinile ebukela phansi inkululeko yakhe yokudala. Phakathi kuka-859 no-877, isitayela se-Jogan siyakhiqizwa, sihlukaniswa ngezithombe zamandla adonsela phansi acishe asabisayo, anomoya othile ohlolayo futhi ongaqondakali, njengoShaka Nyorai waseMurō-ji.
Phakathi nenkathi ye-Fujiwara, isikole esasungulwa u-Jōchō e-Byōdō-in saduma, sinesitayela esihle nesincane kunesithombe esiqoshiwe sikaJogan, esiveza ubujamo bomzimba obuphelele kanye nomuzwa omkhulu wokunyakaza.
Indawo yokusebenzela ka-Jōchō yethula amasu e-yosegi kanye ne-warihagi, ayehlanganisa ukuhlukanisa isibalo sibe amabhulokhi amabili abese ehlanganiswa ukuze aqoshwe, kanjalo kugwenywe ukuqhekeka okwalandela, enye yezinkinga eziyinhloko ngezibalo ezinkulu. Lezi zindlela zibuye zivumele ukukhwezwa kwe-serial futhi zathuthukiswa ngempumelelo enkulu esikoleni se-Kei senkathi ye-Kamakura.
Umdwebo we-Yamato-e uchuma ikakhulukazi emiqulwini ebhalwe ngesandla ebizwa ngokuthi i-emaki, ehlanganisa izigcawu ezinemifanekiso ne-Katakana calligraphy enhle. Le miqulu yayilandisa izindinyana zomlando noma zemibhalo, njengeThe Tale of Genji, inoveli ka-Murasaki Shikibu yasekupheleni kwekhulu le-XNUMX.
Yize umbhalo bekuwumsebenzi wababhali abadumile, izithombe bezivame ukubulawa izikhulu zenkantolo, ezifana no-Ki no Tsubone kanye no-Nagato no Tsubone, kuthathwe isampula yobuhle besifazane obungaba nokuhambisana okukhulu kubuciko besimanje base-Japan.
Ngalesi sikhathi, kwaqala ukuhlukaniswa kwemidwebo ngokobulili, okwaphawula umehluko obonakalayo phakathi komphakathi, lapho owesilisa wayengaphansi kwethonya lamaShayina, futhi ubuhle besifazane kanye nobuhle obungaphezulu kwakuyiJapane yobuciko.
Ku-onna-e, ngaphezu koMlando weGenji, i-Heike Nogyo (i-Lotus Sutra) ivelele, ithunyelwe yi-Taira clan ye-Isukushima shrine, lapho ifakwe emiqulwini ehlukahlukene yokusindiswa kwemiphefumulo ememezelwe yiBuddhism.
Ngakolunye uhlangothi, lokhu I-otoko-e yayilandisa futhi inamandla kune-ona-e, igcwele isenzo, inobuqiniso nokunyakaza okwengeziwe, njengasemiqulwini ye-Shigisan Engi, mayelana nezimangaliso ze-monk Myoren; i-Ban Danigon E-kotoba, mayelana nempi phakathi kwezizwe eziyizimbangi ekhulwini lesi-XNUMX; kanye neChōjugiga, izigcawu zezilwane ezinophawu oludwetshiwe kanye nethoni ehlekisayo, egxeka ubukhazikhazi.
Isikhathi sikaKamakura (1185-1392)
Ngemva kwezingxabano eziningana phakathi kwamaqembu e-feudal, iMinamoto yabekwa, eyasungula i-shogunate, uhlobo lukahulumeni olunenkantolo yezempi. Ngalesi sikhathi, ihlelo leZen lethulwa eJapan, elalizoba nomthelela omkhulu kwezobuciko bomfanekiso. Izakhiwo zazilula, zisebenza kakhulu, zingenabukhazikhazi futhi zihlotshisiwe.
Ukubusa kweZen kwaletha lokho okubizwa ngesitayela seKara-yo: Izindawo zokukhulekela zeZen zalandela inqubo ye-axial planimetry yamaShayina, nakuba isakhiwo esikhulu kwakungelona ithempeli, kodwa igumbi lokufunda, futhi indawo yokuhlonipha yayingahlalwa yisifanekiso. Buddha, kodwa ngesihlalo esincane sobukhosi lapho u-abbot afundisa khona abafundi bakhe.
Ithempeli elikhulu lamathempeli amahlanu eSanjūsangen-dō, eKyoto (1266), kanye nezindela iKennin-ji (1202) kanye neTōfuku-ji (1243) eKyoto, kanye neKencho-ji (1253) kanye ne-Engaku-ji (1282) ) eKamakura.
I-Kōtoku-in (1252) idume ngesithombe sayo sethusi esikhulu nesisindayo sika-Amida Buddha, okuyenza ibe uBuddha wesibili ngobukhulu eJapan ngemuva kweTōdai-ji.
Ngo-1234, kwakhiwa iChion-in Temple, isihlalo seJōdo shū Buddhism, ihlukaniswa ngesango layo elikhulu (iSanmon), isakhiwo esikhulu kunazo zonke eJapane.
Omunye wabameleli bokugcina balesi sikhathi kwakuyiHongan-ji (1321), enamathempeli amabili amakhulu: iNishi Hongan-ji, ehlanganisa iGoei-dō ne-Amida-dō, kanye nenkundla yetiye nezigaba ezimbili ishashalazi yaseNoh, enye yazo ethi indala kunawo wonke esaphila; kanye ne-Higashi Hongan-ji, ikhaya le-Shosei-en edumile.
Isithombe esibaziwe sazuza ubuqiniso obukhulu, sithola umdwebi inkululeko eyengeziwe yokudala, njengoba kufakazelwa izithombe zezikhulu namasosha, njengalezo zika-Uesugi Shigusa (umdwebi ongaziwa), indoda yezempi yekhulu leshumi nane.
Imisebenzi yeZen igxile ekumeleleni amakhosi abo, ohlotsheni lwesifanekiso esibizwa ngokuthi i-shinzo, njengaleso sika-master Muji Ichien (1312, umbhali ongaziwa), ngokhuni lwe-polychrome, olumele inkosi yeZen ehlezi esihlalweni sobukhosi, isimo sengqondo sokuzindla sikhululekile.
I-Kei School of Nara, indlalifa yeSikole se-Jōchō senkathi ye-Heian, yayibaluleke kakhulu ngekhwalithi yemisebenzi yaso, lapho umqophi u-Unkei, umbhali wezithombe zezindela uMuchaku noSesshin (Kōfuku-ji waseNara), naye. njengezithombe ze-Kongo Rikishi (imimoya eqaphile), njengezithombe ezimbili ezinkulukazi ezitholakala ekungeneni kwethempeli le-Tōdai-ji elingamamitha angu-8 ukuphakama (1199).
Isitayela sika-Unkei, sithonywe umfanekiso oqoshiwe wamaShayina wohlanga lobukhosi beNgoma, saba ngokoqobo kakhulu ngenkathi sithwebula ucwaningo lwe-physiognomic olunemininingwane eminingi ngokuveza imizwa nobumoya bangaphakathi balowo obonisiwe.
Amakristalu amnyama ayefakwe ngisho nasemehlweni, ukunikeza ukuvezwa okukhulu. Umsebenzi ka-Unkei waphawula ukuqala kwesithombe saseJapane. Indodana yakhe uTankei, umbhali weKannon Senju yeSanjūsangen-dō, yaqhubeka nomsebenzi wayo.
Umdwebo wawubonakala ngokwanda kwamaqiniso kanye nokuzihlola kwengqondo. I-Landscaping (i-Nachi Waterfall) ne-portrait Monk Myoe in Contemplation, ka-Enichi-bo Jonin; iqoqo lezithombe ezisuka e-Jungo-ji Temple e-Kyoto, nguFujiwara Takanobu; Isithombe sikaGoshin soMbusi uHanazono, sathuthukiswa kakhulu.
Imodi ye-yamato-e yaqhubeka futhi izithombe zachazwa emiqulwini, eziningi zazo amamitha ambalwa ubude. Le mibhalo yesandla ibonise imininingwane yempilo yansuku zonke, izigcawu zasemadolobheni noma zasemaphandleni, noma izehlakalo zomlando ezinemifanekiso, njengeMpi Yase-Kyoto yango-1159 phakathi kwamagatsha aqhudelanayo oMndeni Wasebukhosini.
Zethulwa ngezigcawu eziqhubekayo, zilandela ukulandelana kokulandisa, nge-panorama ephakeme, emgqeni oqondile. Imiqulu enemifanekiso yemicimbi yenkathi ye-Heiji (Heiji monogatari) kanye nemiqulu ye-Kegon Engi ka-Enichi-bo Jonin igqama.
Umdwebo ohlotshaniswa nenhlangano ye-Zen wawuthonywe amaShayina ngokuqondile, ngobuchule bemigqa yeyinki yesiShayina elula elandela i-Zen dictum yokuthi "imibala eminingi iphuphuthekisa iso."
Isikhathi se-Muromachi (1392-1573)
I-shogunate isezandleni ze-Ashikaga, okulwa kwayo kuthanda amandla akhulayo e-daimyō, ehlukanisa izwe. Izakhiwo zazinhle kakhulu futhi zibukeka ngendlela yaseJapani, enezindlu ezibabazekayo, izindlu zezindela ezifana neZuihoji, namathempeli anjengeShōkoku-ji (1382), Kinkaku-ji noma iGolden Pavilion (1397), kanye neGinkaku-ji. o Silver Pavilion (1489), eKyoto.
I-Kinkaku-ji yakhiwe njengendawo yokuphumula ye-Shogun Ashikaga Yoshimitsu, njengengxenye yesizinda sakhe esibizwa nge-Kitayama. Indodana yakhe yaguqula lesi sakhiwo saba ithempeli lehlelo likaRinzai. Yisakhiwo esinezitezi ezintathu, ezimbili zokuqala ezimbozwe ngeqabunga legolide elihlanzekile. I-pavilion isebenza njenge-sheriden, evikela izinsalela zikaBuddha.
Iqukethe nezithombe ezahlukahlukene zikaBuddha neBodhisattva, futhi i-fenghuang yegolide imi ophahleni. Iphinde ibe nengadi enhle eyakhelene, enechibi elibizwa ngokuthi i-Kyoko-chi, eneziqhingi namatshe amaningi amele indaba yokudalwa kwamaBuddha.
Ngokwengxenye yalo, i-Ginkaku-ji yakhiwe ngu-shogun u-Ashikaga Yoshimasa, owafuna ukulingisa i-Kinkaku-ji eyakhiwe ukhokho wakhe u-Yoshimitsu, kodwa ngeshwa akakwazanga ukumboza isakhiwo ngesiliva njengoba kwakuhleliwe.
Okunye okuphawulwa yisakhiwo salesi sikhathi ukubukeka kwe-tokonoma, igumbi elibekelwe ukucatshangelwa komdwebo noma ukuhlelwa kwembali, ngokuhambisana nobuhle beZen. Futhi, kwethulwa i<em>tatami, uhlobo lombhede owenziwe ngotshani berayisi, okwenza ingaphakathi lendlu yaseJapane libe mnandi kakhulu.
Ngalesi sikhathi, ubuciko bokulima buthuthukisiwe ikakhulukazi, ukubeka izisekelo zobuciko nezobuhle zengadi yaseJapane. Kwavela izindlela ezimbili eziyinhloko: i-tsukiyama, ezungeze igquma nechibi; kanye ne-hiraniwa, insimu eyisicaba yesihlabathi esigawuliwe, enamatshe, izihlahla nemithombo.
Uhlaza oluvame kakhulu lwakhiwe ngoqalo kanye nezinhlobo ezahlukene zezimbali nezihlahla, okungaba yizihlahla ezihlala ziluhlaza, njengophayini omnyama waseJapan, noma oluhlaza, njengemephu yaseJapan, izakhi ezinjengama-ferns namagwebu nazo ziyaziswa.
I-Bonsai ingesinye isici esijwayelekile sokutshala ingadi nokuklama kwangaphakathi. Izingadi zivame ukufaka ichibi noma ichibi, izinhlobo ezahlukene zamapheya (imvamisa yomcimbi wetiye), nezibani zamatshe. Esinye sezici ezijwayelekile zengadi yaseJapane, njengabo bonke ubuciko bayo, ukubukeka kwayo okungaphelele, okungaqediwe nokubonakala kwe-asymmetrical.
Kunezinhlobo ezahlukene izivande: “ukuhamba”, okungabonakala uhamba endleleni noma eduze kwechibi; "yegumbi lokuhlala", elingabonakala endaweni engashintshiwe, ngokuvamile i-pavilion noma iqhugwane lohlobo lwe-machiya.
I-Te (rōji), ezungeze indlela eholela egumbini letiye, enamathayela e-bakdosin noma amatshe aphawula indlela; kanye "nokucabangisisa" (karesansui, "indawo yentaba namanzi"), okuyingadi ejwayelekile kakhulu ye-Zen, ebonwa endaweni yesikhulumi esisezindlini zezindela ze-Zen.
Isibonelo esihle yilokho okubizwa ngokuthi indawo engenamanzi engadini yaseRyōan-ji eKyoto ngumdwebi nembongi uSōami (1480), emele ulwandle, olwenziwa ngesihlabathi esigodliwe, olugcwele iziqhingi, ezingamadwala. , ukwakha okuphelele okuhlanganisa okungokoqobo nokukhohlisa futhi kumema ukuzola nokuzindla.
Ukuvela kabusha komdwebo kwaphawulwa, okufakwe ku-aesthetic yeZen, eyathola ithonya lamaShayina le-Yuan kanye ne-Ming dynasties, ibonakala ikakhulukazi kubuciko bokuhlobisa.
Indlela ye-gouache yethulwa, umbhalo ophelele wemfundiso ye-Zen, efuna ukukhombisa indawo ukuthi isho ukuthini, kunokuthi imele ini.
Isibalo se-bunjinso savela, "i-monk yongqondongqondo" eyadala imisebenzi yayo, izazi kanye nabalandeli bamasu amaShayina ngoyinki we-monochrome, ngamafuphi futhi asakaza ama-brushstrokes, abonisa emisebenzini yakhe izakhi zemvelo ezifana nophayini, umhlanga, ama-orchid, ama-bamboos. , amatshe, izihlahla, izinyoni kanye nezibalo zomuntu ezicwiliswe emvelweni, esimweni sengqondo sokuzindla.
EJapane, le ndlela ye-inki yaseShayina yayibizwa ngokuthi i-sumi-e. Ngokusekelwe ezimisweni eziyisikhombisa zobuhle ze-Zen, i-sumi-e ifune ukukhombisa imizwa yangaphakathi eqine kakhulu ngobulula nobuhle, ngemigqa elula nethobekile edlula ukubonakala kwayo kwangaphandle ukuze ibonise isimo sokuhlangana nemvelo.
I-Sumi-e yayiyindlela (dō) yokuthola ingokomoya langaphakathi, lokhu kwakusetshenziswa izindela. Imininingwane ye-inki, ecashile futhi esabalele, ivumele umdwebi ukuthi abambe ingqikithi yezinto, ngombono olula nowemvelo, kodwa ngesikhathi esifanayo ejulile futhi edlulayo.
Kuwubuciko obungokwemvelo bokubulawa ngokushesha, okungenakwenzeka ukuphinda kuthinteke, iqiniso elihlanganisa nokuphila, lapho kungenakwenzeka khona ukubuyela kulokho okwenziwe. Indlela ngayinye iphethe amandla abalulekile (ki), njengoba iyisenzo sokudala, lapho ingqondo ifakwa esenzweni futhi inqubo ibaluleke kakhulu kunomphumela.
Abameleli ababaluleke kakhulu be-sumi-e kwakungu: Muto Shui, Josetsu, Shūbun, Sesson Shukei futhi, ngaphezu kwakho konke, u-Sesshū Tōyō, umbhali wezithombe nezindawo, umdwebi wokuqala owapenda esaphila. USesshū wayenguGaso, umdwebi wezindela, owaya eChina phakathi kuka-1467 no-1469, lapho afunda khona ubuciko kanye nemvelo yemvelo.
Izindawo zakhe zezwe zenziwe ngezakhiwo eziwumugqa, ezikhanyiswa ukukhanya okungazelelwe okubonisa umqondo we-Zen wesikhathi esidlulele. Lezi yizindawo ezinobukhona bezakhi ze-anecdotal, njengamathempeli akude noma izibalo zabantu ezincane, ezifakwe kufreyimu ezindaweni ezikude njengamawa.
Kuphinde kwavela uhlobo olusha lomdwebo wezinkondlo, i-shinjuku, lapho indawo ibonisa inkondlo ephefumulelwe ngokwendalo. Okunye okufanele kukhulunywe ngakho iSikole i-Kanō, esasungulwa u-Kanō Masanobu, esisebenzisa indlela ye-gouache ezifundweni zendabuko, esibonisa izindikimba ezingcwele, zezwe nezendawo.
Ukugeza kuphinde kwasetshenziswa ezikrinini ezipendiwe namaphaneli eminyango eshelelayo ye-fusuma, izimpawu zomklamo wangaphakathi waseJapane. Ku-ceramics, isikole se-Seto siyagqama, indlela yokubhala edume kakhulu yi-tenmoku. Izinto ze-lacquer nezensimbi nazo ziyizibonelo eziphawulekayo kusukela kule nkathi.
Isikhathi se-Azuchi–Momoyama (1573–1603)
Ngalesi sikhathi, iJapane yaphinde yahlanganiswa u-Oda Nobunaga, uToyotomi Hideyoshi, noTokugawa Ieyasu, abaqeda i- daimyō futhi baqala ukubusa.
Umsebenzi wakhe wawuqondana nokufika kwabathengisi abangamaPutukezi nezithunywa zevangeli zamaJesuit, ezethula ubuKristu ezweni, nakuba bafinyelela abambalwa kuphela.
Ukukhiqizwa kobuciko kwalesi sikhathi kwasuka ebuhleni beBuddha, kugcizelela izindinganiso zendabuko zaseJapane, ngesitayela esiqhumayo. Ukuhlasela kweKorea ngo-1592 kwabangela ukufuduka okuphoqelelwe kwabaculi abaningi baseKorea baye eJapane, ababehlala ezikhungweni zokukhiqiza izitsha zobumba eziqhelile kwabanye.
Futhi, phakathi nalesi sikhathi, amathonya okuqala asentshonalanga atholwa, aboniswa ngesitayela se-Namban, esakhiwe emfanekisweni we-miniaturist, onendikimba yezwe, izinto zokuhlobisa ze-porcelain nezikrini ezigoqayo ezihlotshiswe ngesitayela se-Yamato-e, ngemibala ekhanyayo neqabunga legolide, ezigcawini ezixoxa indaba yokufika kwabaseYurophu ogwini lwaseJapane.
Amasu okubuka, kanye nokunye okuhlukile komdwebo waseYurophu njengokusetshenziswa komdwebo kawoyela, ayengenakho ukubambelela efomini lobuciko eJapane.
Ekwakhiweni kwezakhiwo, ukwakhiwa kwezinqaba ezinkulu (shiro) kuvelele, okwaqiniswa ukwethulwa eJapane kwezibhamu zemvelaphi yaseNtshonalanga. I-Himeji, i-Azuchi, i-Matsumoto, i-Nijō, ne-Fushimi-Momoyama izinqaba ziyizibonelo ezinhle.
I-Himeji Castle, enye yezakhiwo ezinkulu zangaleso sikhathi, ihlanganisa izinqaba ezinkulu nobuhle besakhiwo esibukeka sime mpo, ezitezi ezinhlanu zokhuni nokhonkolo, ezinophahla olugobile ngobumnene olufana nalolo lwamathempeli endabuko aseJapan.
Amadolobhana omcimbi wetiye aseRustic, ahlanganisa izindlu ezincane noma izigodlo nezingadi ezinkulu, nawo anda, futhi kwakhiwa amathiyetha ngokhuni omdlalo we-kabuki kwamanye amadolobha.
Endaweni yokudweba, isikole saseKanō sithatha iningi lamakhomishana asemthethweni, sichaza umdwebo odongeni wezinqaba ezinkulu zaseJapane, kwakukhona abantu ababalulekile okuthiwa uKanō Eitoku noKanō Sanraku.
Ezinqabeni, ezikhanyiswe kabi izimbobo zazo eziyisivikelo eziwumngcingo, kwadalwa uhlobo lwama-partitions anesizinda segolide okubonisa ukukhanya futhi kwasakaza ekamelweni lonke, ngemidwebo emikhulu ehlotshiswe ngezigcawu zamaqhawe, njengezilwane. njengamangwe namadragoni, noma izindawo ezinobukhona bezingadi, amachibi namabhuloho, noma ezinkathini ezine zonyaka, itimu eyayivamile ngaleso sikhathi.
Ukuphrinta isikrini nakho sekuthuthuke ngokuphawulekayo, ngokuvamile ngoyinki abagugile, ngokulandela isitayela se-sumi-e, njengoba kungabonakala emisebenzini kaHasegawa Tōhaku (ihlathi likaphayini) kanye neKaihō Yūshō (isihlahla sikaphayini neplamu ekukhanyeni kwenyanga). Umfanekiso kaTawaraya Sōtatsu, umbhali wemisebenzi ye-dynamism enkulu, emiqulwini yemibhalo yesandla, izikrini nabalandeli, naye waqokonyiswa.
Wakha isitayela esinomculo nesokuhlobisa esiphefumulelwe umbhalo we-waka wenkathi ye-Heian, owawubizwa ngokuthi i-rinpa, ekhiqiza imisebenzi yobuhle obuhle bokubukeka nokuqina kwemizwelo, njengeNdaba yeGenji, Indlela ye-Ivy, onkulunkulu bokuduma nomoya. , njll.
Ukwenziwa kwezitsha zobumba kwafinyelela isikhashana esihle kakhulu, kwakha imikhiqizo yomcimbi wetiye, egqugquzelwa yizitsha zobumba zaseKorea, ezinobukhazikhazi nokubukeka okungaqediwe okubonisa kahle ubuhle be-Zen obugcwele umkhuba wetiye.
Kwavela imiklamo emisha, njengamapuleti e-nezumi nezimbiza zamanzi ze-kogan, ngokuvamile ezinomzimba omhlophe ogezwe ongqimbeni lwe-feldspar futhi ohlotshiswe ngemiklamo elula eyenziwe ngehuku lensimbi. Kwakuyi-ceramic ewugqinsi nokubukeka okucwebezelayo, enokwelashwa okungaqediwe, okunikeza umuzwa wokungapheleli nokuba sengozini.
USeto waqhubeka engumkhiqizi oyinhloko, kuyilapho edolobheni laseMino kwazalwa izikole ezimbili ezibalulekile: iShino ne-Oribe. Isikole saseKaratsu kanye nezinhlobo ezimbili zokuqala zezitsha zobumba nazo zaphawulwa:
Iga, enokwakheka okumaholo kanye nongqimba oluminyene lwe-glaze, olunemifantu ejulile; kanye ne-Bizen, isitsha sobumba esingacwebezeli ngokubomvu, esathambile, sisusiwe esondweni ukuze kukhiqizwe imifantu emincane yemvelo nokusikeka okuyenza ibukeke ishwabana, isahambisana nokungapheleli kwe-Zen.
Omunye wabaculi abahamba phambili ngalesi sikhathi kwakungu-Honami Kōetsu, owayephumelele ekudwebeni, izinkondlo, ukulima, i-lacquerware, njll. Eqeqeshelwe ubuciko benkathi ye-Heian nasesikoleni sase-Shorenin se-calligraphy, wasungula ikoloni labadwebi eTakagamine, eduze kwase-Kyoto, emhlabeni owanikelwa ngu-Tokugawa Ieyasu.
Indawo yokuhlala inakekelwe yizingcweti zaseNichiren Buddhist School futhi isikhiqize imisebenzi eminingi esezingeni eliphezulu. Babesebenza ngokukhethekile ngezingubo ze-lacquerware, ikakhulukazi izesekeli zasehhovisi, ezihlotshiswe ngegolide kanye nezimbotshana zeparele, kanye nezitsha ezihlukahlukene nezitsha zetafula zomkhosi wetiye, zigqamisa isitsha se-fujisan esigcwele umzimba. okubomvu okumbozwe ngamabhulukwe amnyama futhi, phezulu, okumhlophe okuqhwa okukhanyayo okunikeza umphumela wokuwa kweqhwa.
Isikhathi se-Edo (1603-1868)
Lesi sikhathi sobuciko sihambisana nesikhathi somlando we-Tokugawa, lapho iJapane yayivaliwe kukho konke ukuxhumana kwangaphandle. Inhloko-dolobha yasungulwa e-Edo, iTokyo ezayo. AmaKristu ashushiswa futhi abathengisi baseYurophu baxoshwa.
Naphezu kwesimiso sokubusa, ezohwebo nemisebenzi yezandla ziye zanda, okwabangela isigaba sonxiwankulu esakhula emandleni negunya, futhi sazinikela ekukhuthazeni ubuciko, ikakhulukazi amaphrinta, izitsha zobumba, i-lacquerware, nezimpahla. izindwangu.
Imisebenzi emele kakhulu iKatsura Palace eKyoto kanye neTōshō-gū Mausoleum eNikkō (1636), eyingxenye ye "Nikkō Shrines and Temples", zombili ezimenyezelwe yi-UNESCO World Heritage Sites ngo-1999.
Okuthile okuwuhlobo inyunyana yamaShinto-Buddhist, i-mausoleum ye-shogun Tokugawa Ieyasu. Ithempeli liyisakhiwo esiqinile esilinganayo esinemidwebo enemibala ehlanganisa yonke indawo ebonakalayo. Ukwakhiwa kwayo okumibalabala kanye nemihlobiso egcwele ngokweqile kuyagqama, okungafani nezitayela zamathempeli angaleso sikhathi.
Ingaphakathi lihlotshiswe ngemidwebo ye-lacquer enemininingwane enemibala egqamile namaphaneli apendwe ngobuciko. I-Katsura Palace (1615-1662) yakhiwe ngohlelo lwe-asymmetrical oluphefumulelwe nguZen, lapho ukusetshenziswa kwemigqa eqondile ku-façade yangaphandle kuphambene nobubi bensimu ezungezile.
Ngenxa yesimo sayo sokuba isihlalo lapho umndeni wasebukhosini wawuzophumula khona, le villa yayakhiwe isakhiwo esikhulu, izijobelelo ezimbalwa, amakamelo etiye kanye nepaki elingamamitha angama-70000. Isigodlo esikhulu, esinesitezi esisodwa kuphela, sihlukaniswe izithasiselo ezine ezihlangana emakhoneni.
Sonke isakhiwo sinezici ezithile zokwakhiwa ezinsikeni futhi ngaphezu kwazo uchungechunge lwamakamelo anezindonga neminyango, amanye anemidwebo ka-Kanō Tan'yū.
Okunye okuphawulwa yile nkathi yizindlu zetiye (chashitsu), ngokuvamile izakhiwo zokhuni ezincane ezinophahla lotshani, ezizungezwe izingadi ezisesimweni esisobala sokulahlwa, ezinolele, ubulembu namaqabunga awile, alandela umqondo weZen. lokungapheleli okudlulele.
Ukuqala kokuthuthuka kwezobuciko nobuhlakani
Ngalesi sikhathi, iJapan kancane kancane yafunda amasu aseNtshonalanga kanye nentuthuko yesayensi (okuthiwa i-rangaku) ngolwazi nezincwadi ezitholwe kubathengisi baseDashi eDejima.
Izinkambu ezifundwe kakhulu zazihlanganisa igeography, imithi, isayensi yemvelo, isayensi yezinkanyezi, ubuciko, izilimi, imiqondo engokwenyama njengocwaningo lwezenzakalo zikagesi nezemishini. Kwaphinde kwaba nokuthuthuka okukhulu kwezibalo, kunkambiso ezimele ngokuphelele kuleyo yamazwe aseNtshonalanga. Lo msinga onamandla wawubizwa ngokuthi i-wasan.
Ukuqhakaza kwe-Neo-Confucianism kwaba ukuthuthukiswa kobuhlakani okukhulu kwenkathi. Ukuhlola ubuConfucian kwase kunesikhathi eside kwenziwa abefundisi bamaBuddha, kodwa phakathi nalenkathi lesimiso sezinkolelo sadonsela ukunakekela okukhulu ekukhulelweni komuntu nomphakathi.
I-Ethical humanism, i-rationalism kanye nombono womlando we-Confucianism kwabonwa njengemodeli yezenhlalakahle. Maphakathi nekhulu le-XNUMX, ubuConfucian baba ifilosofi yezomthetho ebusayo futhi baba nengxenye ngokuqondile ekuthuthukisweni kwesimiso sezwe sokufunda, i kokugaku.
Ubuhle bakhe obuyinhloko kumbuso we-shogunal kwakuwukugcizelela ubudlelwano obuphezulu, ukuzithoba. phezulu. kanye nokulalela, okudlulela kuwo wonke umphakathi futhi kusize ukulondolozwa kohlelo lwe-feudal.
Ubuciko bezindwangu buthole ukubaluleka okukhulu, ikakhulukazi kusilika, obufinyelela emazingeni aphezulu kakhulu, yingakho izingubo zikasilika (kimono) ezinemibala egqamile nemiklamo emihle zazivame ukulengiswa emakamelweni. zihlukaniswe, sengathi ziyizikrini.
Kuye kwasetshenziswa izindlela ezihlukahlukene, njengokudaya, ukufekethisa, i-brocade, ukugqamisa, i-appliqué, nokudweba ngesandla. Usilika wawutholakala kuphela emazingeni aphezulu, kuyilapho abantu abagqoke ukotini, benziwe kusetshenziswa indlela ye-ikat yesi-Indonesian, bephothwa ngokwezigaba futhi bedayiwe be-indigo beshintshana nomhlophe.
Enye indlela yezinga eliphansi kwakuwukweluka imicu kakotini yemibala ehlukahlukene, odayi basekhaya abasetshenziswa ngesitayela se-batik kusetshenziswa irayisi elinamathiselwe kanye nebran yerayisi ephekiwe futhi eyi-agglomerated.
Kufanele kuqashelwe ukuthi njengoba nje ubuciko baseJapane bathonywa ubuciko baseNtshonalanga ngekhulu le-XNUMX, baphinde bathonywa i-exoticism kanye nemvelo yobuciko baseJapane. Yile ndlela lokho okubizwa ngokuthi ubuJaponism kwazalwa ngayo eNtshonalanga, kwathuthukiswa ikakhulukazi engxenyeni yesibili yekhulu le-XNUMX, ikakhulukazi eFrance naseGreat Britain.
Lokhu kwembulwa kulokho okubizwa ngokuthi amaJaponeries, izinto eziphefumulelwe ukuphrinta kwaseJapan, i-porcelain, i-lacquer, abalandeli nezinto ze-bamboo, eseziphenduke imfashini kokubili emhlobiso wasekhaya nasezingutsheni eziningi zomuntu siqu ezibonisa iphupho nokuhlobisa isiko laseJapane. .
Emdwebeni, isitayela sesikole ukiyo-e samukelwa ngesasasa, futhi imisebenzi ka-Utamaro, uHiroshige, noHokusai yaziswa kakhulu. Amaciko aseNtshonalanga alingise ukwakhiwa kwendawo okwenziwe lula, amakhonsathi alula, isitayela se-calligraphic, nokuzwakala kwemvelo komdwebo waseJapane.
Izikhathi zanamuhla (kusukela ngo-1868)
Enkathini ye-Meiji (1868-1912) ukuvuselelwa okujulile kwamasiko, ezenhlalakahle kanye nobuchwepheshe kwaqala eJapane, okwavula kakhulu amazwe angaphandle futhi kwaqala ukuhlanganisa intuthuko entsha eyenziwa eNtshonalanga. I-Charter ka-1868 yaqeda amalungelo e-feudal kanye nokuhlukana kwezigaba, okungazange kuholele ekuthuthukisweni kwezigaba zabasebenzi abampofu.
Kwaqala isikhathi sokunwetshwa okuqinile kwama-imperialism, okwaholela eMpini Yezwe Yesibili. Ngemva kwempi, iJapane yaba nenqubo yentando yeningi nokuthuthukiswa komnotho okwayenza yaba ngelinye lamazwe ahamba phambili kwezomnotho emhlabeni futhi yaba isikhungo esihamba phambili sokukhiqizwa kwezimboni kanye nokusungula izinto ezintsha zobuchwepheshe. Inkathi yeMeiji yalandelwa yiTaishō (1912-1926), Shōwa (1926-1989), kanye nezinkathi zikaHeisei (1989-).
Kusukela ngo-1930, ukuqhubekela phambili kwezempi kanye nokwanda eShayina naseNingizimu Asia, nokwanda kwezinsiza ezabelwe isabelomali sezempi, kuye kwaholela ekwehleni kokusekelwa kwezobuciko. Kodwa-ke, ngokukhula komnotho wangemva kwempi kanye nokuchuma okusha okuzuzwe ngokuthuthukiswa kwezwe, ubuciko bazalwa kabusha, kakade bucwiliswe ngokugcwele ukunyakaza kobuciko bamazwe ngamazwe ngenxa yenqubo yokuhwebelana kwembulunga yonke kwamasiko.
Ngokufanayo, ukuchuma kwezomnotho kukhuthaza ukuqoqa, ukudala iminyuziyamu eminingi nezikhungo zemibukiso ezisize ukusabalalisa nokugcina ubuciko baseJapane nolwamazwe ngamazwe. Emkhakheni wenkolo, ukusungulwa enkathini ye-Meiji yobuShinto njengokuwukuphela kwenkolo esemthethweni (i-Shinbutsu bunri) kwaholela ekulahlweni nasekubhujisweni kwamathempeli amaBuddha nemisebenzi yobuciko, obekungeke kulungiseke ngaphandle kokungenelela kuka-Ernest Fenollosa, uprofesa wezobuciko. ifilosofi. kusuka eTokyo Imperial University.
Ehlangene no-magnate kanye nomvikeli uWilliam Bigelow, ulondoloze inani elikhulu lemisebenzi ekhuthaza ukuqoqwa kobuciko bukaBuddha eMnyuziyamu Wezobuciko Ezinhle eBoston kanye naseFreer Gallery of Art eWashington DC, amaqoqo amabili ahamba phambili obuciko base-Asia endaweni. umhlaba..
I-architecture ine-double direction: eyodwa yendabuko (i-Yasukuni shrine, i-Heian Jingu ne-Meiji amathempeli, e-Tokyo) kanye ne-European-influenced one, ehlanganisa ubuchwepheshe obusha (i-Yamato Bunkakan Museum, ka-Iso Hachi Yoshida, e-Nara).
I-Westernization yaholela ekwakhiweni kwezakhiwo ezintsha ezinjengamabhange, amafekthri, iziteshi zesitimela, nezakhiwo zomphakathi, ezakhiwe ngezinto zokwakha nezindlela zaseNtshonalanga, ekuqaleni zilingisa izakhiwo zamaNgisi zama-Victorian. Abanye abadwebi bezakhiwo bakwamanye amazwe baye basebenza eJapane, njengoFrank Lloyd Wright (Imperial Hotel, Tokyo).
I-Architecture kanye ne-urbanism yathola umfutho omkhulu ngemva kweMpi Yezwe II, ngenxa yesidingo sokwakha kabusha izwe. Kwabe sekuvela isizukulwane esisha sabadwebi bezakhiwo.
Iholwa u-Kenzō Tange, umbhali wemisebenzi efana ne-Hiroshima Peace Memorial Museum, i-St. Mary's Cathedral e-Tokyo, i-Olympic Stadium yama-Olympics e-Tokyo ka-1964, njll.
Abafundi nabalandeli be-Tange badale umqondo wezakhiwo oqondwe ngokuthi "i-metabolism", bebona izakhiwo njengamafomu e-organic okumele ashintshwe ukuze ahambisane nezidingo zokusebenza.
I-Movement eyasungulwa ngo-1959, bacabanga ukwenza isikhungo sabantu, isisekelo saso kwakuwukudala uchungechunge lwezakhiwo ezishintsha ngokuvumelana nezinguquko zangaphandle, njengokungathi yinto ephilayo.
Amalungu ayo ahlanganisa uKishō Kurokawa, Akira Shibuya, Youji Watanabe, kanye noKiyonori Kikutake. Omunye ummeleli kwakungu-Maekawa Kunio owathi, kanye noTange, bethula imibono emidala yaseJapane yobuhle ezakhiweni zesimanje eziqinile.
Futhi usebenzisa amasu endabuko nezinto zokwakha ezifana ne-tatami mat kanye nokusetshenziswa kwezinsika, into yokwakha yendabuko emathempelini aseJapane, noma ukuhlanganiswa kwezingadi nezithombe eziqoshiwe endalweni yakhe. Angikhohlwa ukusebenzisa i-vacuum technique, yafundwa nguFumihiko Maki ebudlelwaneni bendawo phakathi kwesakhiwo nendawo esikuyo.
Kusukela ngawo-1980, ubuciko bangemva kwesimanje bube nesisekelo esiqinile eJapane, kusukela ezikhathini zasendulo ukuhlangana phakathi kwesici esithandwayo kanye yinkimbinkimbi yamafomu kuyisici.
Lesi sitayela sasimelwe kakhulu ngu-Arata Isozaki, umbhali we-Kitakyushu Museum of Art kanye neHholo Lekhonsathi laseKyoto. U-Isozaki wafunda noTange futhi emsebenzini wakhe wahlanganisa imiqondo yasentshonalanga ngemibono yendawo, esebenzayo kanye neyokuhlobisa evamile yaseJapane.
Ngakolunye uhlangothi, uTadao Andō uthuthukise isitayela esilula, esinokukhathazeka okukhulu ngokunikela kwezindawo zokukhanya nezivulekile emoyeni wangaphandle (Isonto lasemanzini, iTomanu, iHokkaidō; iChurch of the Light, i-Ibaraki, e-Osaka; Imyuziyamu Izingane, uHimeji).
I-Shigeru Ban ibonakala ngokusetshenziswa kwezinto ezingajwayelekile, njengephepha noma ipulasitiki: ngemva kokuzamazama komhlaba e-Kobe ngo-1995, okwashiya abantu abaningi bengenamakhaya, u-Ban wanikela ngokuklama i-Delo eyaziwa ngokuthi i-Paper House kanye ne-Paper Church, ekugcineni , Toyō U-Itō uhlole isithombe sedolobha ngesikhathi sedijithali.
Emfanekisweni kukhona futhi okubili kwendabuko-avant-garde, okugqamisa amagama ka-Yoshi Kimuchi noRomorini Toyofuku, ngaphezu kwe-abstract Masakazu Horiuchi kanye no-Yasuo Mizui, isakhamuzi sakamuva sase-France. U-Isamu Noguchi kanye no-Nagare Masayuki bahlanganise ndawonye isiko elicebile elibaziwe lezwe labo emisebenzini efunda umehluko phakathi kobunzima nokupholishwa kwempahla.
Umdwebo uphinde walandela izitayela ezimbili: okwendabuko (i-nihonga) kanye nentshonalanga (yōga), naphezu kokuba khona kokubili, isibalo sikaTomioka Tessai sahlala ekuqaleni kwekhulu lama-20. Nakuba isitayela se-nihonga sathuthukiswa ekugcineni kusukela Ikhulu le-19 ngumhlaziyi wezobuciko u-Okakura Kakuzō kanye nothisha u-Ernest Fenollosa.
Uma sibheka ubuciko bendabuko bohlobo lwe-archetypal lokubonisa ukuzwela kwama-Japanese, nakuba lesi sitayela siphinde sathola ithonya laseNtshonalanga, ikakhulukazi kwa-Pre-Raphaelite kanye ne-Romanticism. Wayemelwe kakhulu u-Hishida Shunsō, Yokoyama Taikan, Shimomura Kanzan, Maeda Seison, noKobayashi Kokei.
Ukudweba kwesitayela saseYurophu kwathuthukiswa okokuqala ngamasu nezindikimba ezazisetshenziswa eYurophu ekupheleni kwekhulu le-XNUMX, ikakhulukazi elihlobene nezemfundo, njengoba kwenzeka kuKuroda Seiki, owafunda iminyaka eminingana eParis, kodwa waqhubeka. imisinga ehlukene eyenzeka kubuciko baseNtshonalanga:
Iqembu leHakuba Kai lathatha ithonya le-Impressionist; umdwebo ongabonakali wawuno-Takeo Yamaguchi kanye no-Masanari Munay njengabalingiswa abakhulu; Abaculi bomfanekiso bahlanganisa u-Fukuda Heichachirō, u-Tokuoka Shinsen, no-Higashiyama Kaii. Abanye abaculi baye bahlala ngaphandle kwezwe labo, njengoGenichiro Inokuma e-United States noTsuguharu Foujita eFrance.
Ku-Taishō, isitayela se-yōga esasinethonya elikhulu ku-nihonga, nakuba ukusetshenziswa okwandayo kokukhanya nombono waseYurophu kunciphisa umehluko phakathi kwemisinga emibili.
Njengoba nje i-nihonga yamukela kakhulu izinto ezintsha ze-Post-Impressionism, i-yōga yabonisa uthando lwe-eclecticism, ephuma ezinhlobonhlobo zezinhlobonhlobo zobuciko obuhlukahlukene.
Kulesi sigaba, i-Japan Academy of Fine Arts (Nihon Bijutsu In) yakhiwe. Umdwebo wenkathi ka-Shōwa waphawulwa ngomsebenzi ka-Yasuri Sotaro kanye no-Umehara Ryuzaburo, abethula imiqondo yobuciko obumsulwa kanye nemidwebo engabonakali esikweni lamaNihonga.
Ngo-1931, i-Independent Art Association (i-Dokuritsu Bijutsu Kyokai) yasungulwa ukuze ikhuthaze ubuciko be-avant-garde.
Emuva ngeMpi Yezwe II, imithetho kahulumeni yomthetho yayigcizelela ngokucacile izihloko zokushisekela izwe. Ngemva kwempi, abaculi baphinde bavela emadolobheni amakhulu, ikakhulukazi eTokyo.
Ukudala ubuciko basemadolobheni nobomhlaba wonke, obulandela ngokuzinikela ukwakhiwa okusha kwesitayela okukhiqizwe ngamazwe ngamazwe, ikakhulukazi eParis naseNew York. Ngemuva kwezitayela ezingabonakali zeminyaka yamashumi ayisithupha, iminyaka yamashumi ayisikhombisa yabuyela esimweni sangempela esithandwa ubuciko be-pop, njengoba kuboniswa umsebenzi kaShinohara Ushio.
Kuyamangaza ukuthi okuthile okuthakazelisayo kwenzeka ngasekupheleni kwawo-1970, ukuthi kwaba nokubuyela ebucikweni bendabuko baseJapane, lapho babona khona ukubonakaliswa okukhulu namandla angokomzwelo.
Isiko lokuphrinta laqhubeka laze lafika ekhulwini lama-XNUMX ngesitayela "semibhalo yokudala" (sosaku hanga) edwetshwa futhi eqoshwe amaciko okungcono kakhulu ngesitayela se-nihonga, esifana noKawase Hasui, Yoshida Hiroshi, noMunakata Shiko.
Phakathi kwamathrendi akamuva, IQembu LakwaGutai libe nedumela elihle ngaphakathi kwalokho okubizwa ngokuthi ubuciko besenzo, obulinganisa isipiliyoni seMpi Yezwe II ngezenzo ezibekwa icala elihlekisayo, elinomqondo omkhulu wokungezwani kanye nolaka olucashile.
Iqembu lamaGutai lalihlanganisa: uJirō Yoshihara, uSadamasa Motonaga, uShozo Shimamoto, noKatsuō Shiraga. Kuxhunywe kubuciko bangemva kwesimanje, amaciko amaningana, abambe iqhaza entweni yakamuva yokuhwebelana kwembulunga yonke, ephawulwa ukuhlukahluka kwamasiko ezinkulumo zobuciko.
Shigeo Toya, Yasumasa Morimura. Abanye abaculi besimanje abadumile baseJapan bahlanganisa: Tarō Okamoto, Chuta Kimura, Leiko Ikemura, Michiko Noda, Yasumasa Morimura, Yayoi Kusama, Yoshitaka Amano, Shigeo Fukuda, Shigeko Kubota, Yoshitomo Nara71, kanye noTakashi Murakami.
Uma uthole lesi sihloko sithakazelisa, sikumema ukuthi ujabulele lezi ezinye: