By H. L. Wesseling
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As Asia has turn into extra favourite at the overseas scene in fresh decades—economically, politically, and culturally—the scholarly self-discipline of Asian reviews has grown commensurately. yet significant questions stay in regards to the scope of the self-discipline and its pursuits. What approximately Asia? either surveys the present country of the talk on Asian reviews and indicates numerous fruitful instructions for destiny exploration, specifically by utilizing multiregional and interdisciplinary ways.
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224-25. 1 2 THE CROSS AND THE RISING SUN early 1930s, only in China did the Canadian missionary movement have fewer numbers. Peter Mitchell and Margo Gewurtz have argued: "for sixty years from the mid-1890s, East Asian countries were the setting for the most significant, sustained Canadian overseas endeavour anywhere in the world. Except for the two world wars, this 'missionary enterprise . . ' "2 At a different level, the Protestant missionary movement represented the first example of an independent and voluntary Canadian endeavour in Japan, one which served as the harbinger for a broader Canadian involvement with East Asia after 1945.
One of Yoshino's students, Imanaka Tsugumaro, who later became a professor at Kyushu Imperial University, was another member of the Hongo Church interested in the formulation of new political theories. 22 Yoshino was not capable of making such a synthesis because his Christian idea of universal brotherhood prevented a compromise with Marxism's belief in an inevitable class struggle. The nettle of class struggle would cause problems for Christian reformers both in Japan and in Korea. Ultimately, since Christians refused to condone class struggle, Marxism eventually overshadowed Christianity in movements for social and political reform.
27 The main contact between the Canadian missionary movement and the Japan Christian movement centred around evangelical campaigns, of which the three-year campaign organized by the Edinburgh Conference Continuation Committee between 1913 and 1916 is a prime example. In the main, however, the activities of Canadian missionaries were removed from those of the Japan Christian movement; the Canadians normally functioned within the confines of their own mission and its institutions. Missionaries were observers of, rather than participants in, the endeavours of the Japan Christian movement.