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Takeo Shibahara, Doshisha University, Japan
Chinese literature, history, psychology, as well as English
language and literature. In fact, English subjects were a
special focus for her school to train capable English
teachers. Those English subjects included speaking,
translation, writing, seminar, and teaching methodology.
English literature was particularly considered as important
because it gave students “the key to Western thought, ideals
and point of view” and “the thoughts in it are immensely
breeding and inspiring” (Tsuda, 1980, p. 96). Students were
required to commit themselves to hard study. Recalling her
student days, a suffragist and educator Fujita Taki noted,
“We were never allowed to attend classes without doing our
preparation” (Fujita, 1979, p. 23).
Tsuda’s emphasis of Western thoughts indicates that
she promoted education based on Christian social activism.
She believed that “the ethical side of Christianity” was
significant to enlighten her students because it encompassed
“the wider view of social duties” (Tsuda, 1980, p. 500). She
understood that this ethics in Christianity was a reservoir for
women’s social activism in that it promoted the duty of all
people to care for society’s less fortunate. Such a recognition
was clearly seen in her writing, “to educate the Japanese
girls according to American methods, to teach them by
example and precept the benefits of a Christian civilization”
(Tsuda, 1980, p. 22). viii As Western reformers promoted the
advancement of women to make changes in society, Tsuda
also regarded Christian social activism as a liberating factor
for women. It was such a context that Tsuda noted, “the
ethical side of Christianity.” To mold economically and
mentally independent women, she applied western thoughts.
As western women moved out from the private to the public
sphere via Christian social activism, they were able to have
some influence in politics. By adopting a similar strategy,
Tsuda expected women’s education based on Christianity
would lead her students to initiate social activism. In turn,
those women would gain self-esteem and liberation from old
restrictive ethics. In this way, through education, Tsuda
planned to enlighten her students who could serve as
leaders to implement social reform, and to challenge the
double standards employed to deal with women.
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