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"Pemerintah Tokugawa membagi kelas sosial dalam masyarakat Jepang berdasarkan Shi No Ko So. Namun Shi no ko so ternyata tidak hanya membagi kelas sosial berdasarkan kelasnya saja, tapi juga membaginya berdasarkan gender. Pembagian gender membuat wanita menjadi kelas dua terutama pada kelas Bushi yang mengambil garis keturunan Patriarki. Dengan mengambil garis keturunan berdasarkan Patriarki membuat peran wanita Jepang dalam rumah berbeda dengan laki laki. Peran wanita dalam rumah tidak hanya mengurus keuangan keluarga, mendidik anak, dan menjaga rumah disaat suami sedang keluar. Akan tetapi, peran wanita dalam keluarga bushi adalah mampu menjaga kehormatan dirinya serta kehormatan keluarganya dengan menjalankan perannya dengan baik. Kehidupan wanita bushi dalam menjalankan perannya tidaklah mudah banyak pengorbanan dan tanggung jawab yang harus dipikul sebagai bukti kesetiaannya terhadap keluarga dan negara. Akan tetapi tanggung jawab, pengorbanan dan kesetiaannya hanya dilihat sebelah mata oleh pemerintah Tokugawa karena Pada zaman ini, budaya mengangkat harkat kaum perempuan masih terlihat gagap dan tersendat.

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Tokugawa government classified the social classes in Japanese society based on the Shi No Ko So. But Shi No Ko So didn`t classified the social classes only by the classes itself, but also classified by a gender. This classification made women became the second class, especially on Bushi class which took patriarchy lineage. By taking lineage based on a patriarchy, Japanese women`s role at home was different with the men. Women`s role from Bushi family at home was not only taking care of family`s financial, children, and the house when the men or the husband were out, but also had to be able to keep the pride of themselves as women and the pride of the family by doing their role well, so the women of Bushi`s life in doing role was not easy. There are many sacrifices and responsibility that should be borne as an evidence for the family and the country. But, the women’s responsibility, sacrifices, and her loyalty were underestimated by Tokugawa government. Because in this era, a culture of raising women`s dignity was still seem statter and stagnating."

"Samurai adalah prajurit berpedang yang telah lama dikenal sebagai salah satu lambang budaya Jepang. Dalam kebijakan shinokosho yang ditetapkan oleh keshogunan Tokugawa, samurai menempati kelas tertinggi pada zaman Edo. Kebijakan tersebut bertahan selama berlangsungnya kekuasaan keshogunan Tokugawa dari tahun 1603 sampai tahun 1867. Artikel ini menjelaskan secara rinci bagaimana segala aspek kehidupan samurai pada zaman Edo sebagai awal era modernisasi Jepang. Penelitian ini bersifat kualitatif dan dilakukan dengan metode studi pustaka dan penelitian sejarah.

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The samurai were the warriors with sword who have been known as one of the epitome of Japanese culture. On shinokosho policy which ruled by the Tokugawa shogunate, samurai took the highest position in Edo period. This policy was occured as long as the authority of Tokugawa shogunate lasted from the year of 1603 to 1867. This article explains in detail how every aspects of samurai's life were, that took time in Edo period as the beginning of Japan's modernization era. This is a qualitative research and conducted with history research methods and literature studies."

"Selama kurang lebih 250 tahun kepulauan Jepang menutup diri dari dunia luar dengan pelaksanaan politik sakoku(isolasi) di bawah rezim keshogunan Tokugawa. Keshogunan Tokugawa mengelompokkan masyarakat Jepang ke dalam 4 kelas sosial yaitu pedagang, pengrajin, petani dan yang paling tinggi kedudukannya adalah kelas samurai. Hanya kelas samurai lah yang mempunyai hak-hak istimewa di dalam masyarakat, bisa dibilang bahwa mereka adalah kelas yang paling elit dalam strata sosial pemerintahan feudal Tokugawa. Kedudukan kelas samurai berubah sejak dimulainya peristiwa Restorasi Meiji. Pemerintahan Meiji pada saat itu melakukan restorasi dan reformasi besar-besaran dalam bidang politik, sosial, kebudayaan dan ekonomi; seluruh rakyat Jepang dari berbagai kalangan mengalami efek positif maupun efek negatifnya pada saat itu. Perubahan ini pun berdampak pada posisi dan kedudukan kelas samurai pada saat itu. Pemerintah Meiji menganggap keberadaan kelas samurai selama masa damai hanya menjadi gangguan saja yang otomatis berdampak pada hak-hak istimewa yang dimiliki oleh kelas samurai sejak era sebelumnya. Makalah ini berusaha membahas secara lebih detil efek-efek modernisasi di Jepang selama peristiwa Restorasi Meiji kepada kelas samurai dalam bidang politik, sosial, budaya maupun ekonomi.

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For more than 250 years, the islands of Japan isolated themselves from the outside world by implementing the politic of sakoku (isolation) under the regime of Tokugawa. Tokugawa regime grouped the Japanese society into 4 social classes, i.e merchants, craftsmen, farmer and the highest of all the samurai. Only the samurai class had special privileges in the society. It can be said that they are the elite class in the feudal Tokugawa government. The position of samurai class changed since the beginning of Meiji Restoration. The Meiji government in those time greatly restored and reformed the political, social, cultural and economic areas; the whole Japanese people from all classes of society experiences positive as well as negative effects at that time. Their change also affected the positive and power of the samurai class. The Meiji government considered the presence of the samurai class during the peace era, only as disturbance that automatically affected the special privileges that the samurai class had once in the previous era. This paper attempt to discuss in more detail the modernization effect in Japan during the occurance of meiji Restoration to the samurai class, in the area of politic, social, culture and economy."

"Summary: From a leading expert in Japanese history, this is one of the first full histories of the art and culture of the Samurai warrior. The Samurai emerged as a warrior caste in Medieval Japan and would have a powerful influence on the history and culture of the country from the next 500 years. Clements also looks at the Samurai wars that tore Japan apart in the 17th and 18th centuries and how the caste was finally demolished in the advent of the mechanized world"

"This essay considers the bushidō (Way of the Warrior) discourse of the nationalist ideologue and theorist of Tōyō shisō (Oriental thought) Yasuoka Masahiro (1898–1983). As part of his Confucian nationalist perspective on jinkakushugi (‘personalism’), Yasuoka propagated self-cultivation that would enable Japanese to resist the supposedly debilitating effects of materialist ideologies and effete urban living upon their personalities. Relying on Tokugawa-era reflections on the bushi (warriors), late Meiji musings on bushidō and budō (‘martial arts’) and modern idealist responses to materialism, he exhorted Japanese men to embrace a self-sacrificial ‘samurai spirit’ and to act as exemplary ‘men of character’ (jinkakusha) loyal to the emperor-centered state. Articulated during the advent of universal male suffrage, Yasuoka’s bushidō discourse not only revealed the obvious expectations of wartime service to the empire but also expressed elite anxiety over the prospect of mass political participation in an age of radical ideologies. Concern for political stability was also prominent in his insistence that these enfranchised public men be supported by disenfranchised housebound women living a feminine analog to bushidō. Examining what Yasuoka called his ‘new discourse on bushidō philosophy’ (bushidō tetsugaku shinron) thus sheds considerable light on the modern reproduction and political implications of bushidō as national ideology, as masculine ideal, and as part of the pervasive prewar discussion of self-cultivation."