We are constantly confronted with the word ‘peace,’ its various meanings and sounds. Likewise, peace as a concept—not merely as a word—also attracts the attention of a diverse array of individuals, including activists, politicians, diplomats, aid workers, academics, and ordinary citizens. There appears to be a consensus that peace is universally desired, along with a broad recognition that it is not a concept with a singular meaning, which has led to the development of various forms of ‘adjective + peace’ in Peace Studies (see Boulanger Martel et al., 2024). However, in recent years, the disproportionate use of ‘peace’ in the political discourse of the Global North has faced criticism for promoting a Western consensus over potentially more progressive concepts, such as liberation or emancipation.
“However, in recent years, the disproportionate use of ‘peace’ in the political discourse of the Global North has faced criticism for promoting a Western consensus over potentially more progressive concepts, such as liberation or emancipation.”
This highlights that the call for peace often obscures the historical and structural issues that were brought about, corroded, and prolonged by colonial violence, hindering radical transformation in post-conflict countries. The tyranny of peace remains a persistent force on the global stage. Nonetheless, it is also high time to reconsider and interrogate the concept of peace within a broader context, examining not only the notion in post-conflict countries but also that in intervening countries to encourage self-reflection on the non-universality of peace. In the following section, I will introduce the case of Japan, as it considers itself a ‘peace state’, and present some of the peculiarities of its conception of peace.
Peace in Japan – Cultural and Historical Context
The concept of peace is exceptionally significant for Japan, as it is an integral part of Japan’s post-war identity. Firstly, the literal translation of peace in Japanese is ‘Heiwa’, which consists of two Chinese characters that signify, respectively, ‘flatness (Hei)’ and ‘harmony (Wa)’. Both characters hold meaning in Japanese society, but particularly the latter, Wa, is recognised as an alias of Japan itself. For instance, ’Wa-syoku’ means Japanese food, and ‘Wa-fuu’ refers to the Japanese style. What is important here is that, partly due to this close association with the word, there is a belief that Japan and its people are inherently peaceful or peace-loving, which is, of course, highly disputable. However, at least regarding interstate war, the East Asian region has been relatively stable, which some attribute to the Confucian notion of harmony and harmonious order (Chen, 2016). The concept of harmony has been highlighted in both the domestic and international realms in Japan’s politics, suggesting its significant link to the concept of peace.
Thus, framing Japan’s attachment to peace simply as pacifism is inadequate. Japan’s adherence to peace embodies its historical and cultural specificities, and its positive aspects seem to overshadow Japan’s colonial violence.
Around World War II, the Japanese Empire colonised Korea, Taiwan, part of China, and the countries in Southeast Asia; however, its dominant memory has focused on the suffering of the Japanese people during the war. Although there is a general consensus that ‘war is bad’ in Japan, this sentiment is not necessarily rooted in its aggressions against the people in the colonies but rather in its own victimhood. Following its defeat, Japan transformed into a self-perceived ‘peace-loving’ state, and the so-called ‘Peace Constitution’, which renounces war in Article 9, has been regarded as a symbol of Japan’s ‘peace-ism’. Cortright (2008) remarked that peace-ism is a distinct case from the English notion of ‘pacifism’, and I concur; pacifism carries a negative connotation associated with the image of a ‘coward’ due to its historical connections with the Quakers and conscientious objectors, as well as the enduring militarist-masculine values in the victorious nations. Japan does not share this specific context, while militarist masculinity remains. Ishida (1968) argued that, although peace-ist (derived directly from peace-ism) was initially regarded as an outsider during World War II, peace-ism later became symbolised as something positive and good in Japan. Thus, framing Japan’s attachment to peace simply as pacifism is inadequate. Japan’s adherence to peace embodies its historical and cultural specificities, and its positive aspects seem to overshadow Japan’s colonial violence.
The Discussion on Peace in Japan – Present Day
The discussion surrounding the Constitution remains relevant as it represents the diverse conceptions of peace. Japan’s long-standing ruling party, the Liberal Democratic Party (LDP), has been attempting to amend the Japanese Constitution. Proponents of revising the Constitution argue that it no longer reflects the current security situation surrounding Japan. Furthermore, there is a belief that the Constitution was imposed by the occupying forces led by the US to render Japan as unarmed and militarily incapable as possible and failed to consider the Japanese people’s opinions. This theory of imposition (‘Oshitsuke-ron’) has also been refuted, particularly concerning Article 9, as Suzuki Yoshio, a socialist parliamentarian, was believed to be the leading advocate for the anti-war provision (Wada, 2015). In other words, while some hold the Americans accountable for the peace constitution, others attribute the credit to the Japanese, arguing that peace was also a hope of the Japanese people. This is also the case that the concept of peace and Japan’s self-understanding co-constitute each other.
The debate on ‘proactive peace’ serves as another example for contemplating the concept of peace. In 2015, Parliament passed ‘the legislation for peace and security’, which altered the government’s interpretation of Article 9 to enable collective self-defence for allies. Proponents utilised the concept of ‘proactive peace’—employing military force to promote international peace—thereby expanding Japan’s military capabilities, whereas opponents argued that it was against the principle of peace-ism. The fact that both sides claimed peace as their primary concept suggests that peace is deeply ingrained in Japan’s political and socio-economic psyche, making it unthinkable to discard the notion of peace entirely. It also demonstrates that the concept of peace can be fine-tuned to advocate for various causes.
Conclusion
As demonstrated, the concept of peace has been shaped by Japan’s perception of history and identity and vice versa. Simply put, Japan’s post-war notion of peace differs from that of Western countries, such as the UK. A Ccontextual, such as cultural and historical , analysis suggests that peace is rooted in social harmony and amicability in Japan, whereas for the latter, waging war can be justified in the pursuit of peace. However, a careful balance is also required to avoid falling into the trap of binary thinking between the West and the non-West, considering that Japan is also on the path to expanding its military capability like other Western countries, while still centring its unique conception of peace in its political discourse. It is crucial to consider peace not only as a politically charged concept but also as an actively shifting concept in today’s world. In summary, a critical examination of peace will enrich existing knowledge and foster a relational approach to achieving peace.
References
Boulanger Martel, S. P. et al. (2024) ‘Peace with Adjectives: Conceptual Fragmentation or Conceptual Innovation?’ International Studies Review. 26 (2), pp. 1–23.
Chen, C.-C. (2016) ‘East Asia: Understanding the Broken Harmony in Confucian Asia’, in O. P. Richmond et al. (eds.) The Palgrave Handbook of Disciplinary and Regional Approaches to Peace. London: Palgrave Macmillan UK. pp. 350–362.
Cortright, D. (2008) Peace: A History of Movements and Ideas. Cambridge: Cambridge University Press.
Ishida, T. (1968) Heiwa no Seijigaku [The Politics of Peace]. Tokyo: Iwanami Shoten.
Wada, H. (2015) Heiwa kokka no tanjo: sengo Nihon no genten to henyo [The Birth of ‘Peace State’: The Origin and Transformation of the Post-war Japan]. Tokyo: Iwanami Shoten.