This year, the summer gathering of the Catholic Committee for the solution
of the Buraku problem, was held in the Catholic Center of Nagasaki, under
the presidency of Archbishop Francis Xavier Shimamoto, with the attendance
of about 50 members. On the first day, after the welcome greetings by Archbishop
Shimamoto, there were two speeches by members of the Center for the Study
of the History of the Buraku in Nagasaki. Mr. Kan NAKAO gave a moving talk
about his own experiences and Mr. Shigeyuki ANAN centered his talk
on The History of the Buraku in Nagasaki and the actual situation of the
liberation movement. After that there were group discussions, followed
by a general meeting.
On the second day there were two talks, one by myself, on The Buraku Problem in the Kirishitan Jidai, and another by Fr. Masaru OTA, of the Little Brothers, on The Christian Faith and the Buraku Problem. The meeting ended with a concelebrated Mass with Archbishop Shimamoto in the Urakami Cathedral. In the afternoon there was an optional tour of places connected with the history of the Buraku in Nagasaki. I would like to present here some notes about the history of the segregation problem and the Catholic Church in the Kirishitan Era (1549-1873). |
All the first missionaries came to Japan after some experience in India
with the mentality of Europe at that time, which in some points was near
the Japanese social class division, e.g. fidalgo equal to samurai. But
missionaries, at the same time, found in Japanese society various groups
of segregated people: lepers and slaves forced to live outside the town;
Koreans (after the invasion of Korea by Toyotomi Hideyoshi, 1592-1598),
and the hisabetsu (segregated) buraku. Missionaries started to work in
all those fields, following the Christian practice of the 'Works of Mercy,'
as they were written in the Catechism, and included in the Dochirina Kirishitan
, but, soon, we also find in the work of some missionaries the intention
of correcting customs they deemed contrary to the doctrine of Christ.
For instance, in Yamaguchi, at the time of the rebellion of Sue Harutaka, it was not unusual to find people dead in the roads. Then Fr. Cosme de Torres used to ask the Christian Samurai to bury with their own hands the bodies of those unknown people in the cemetery of the Church. The same idea can be seen in the beginning of the orphanage and hospital in Oita. The Confraternity of the Misericordia was a good help when dealing with cases of people illegally sold as slaves. |
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Missionaries presented clearly, even to the first Christian Lords, the
doctrine of the equality of all before God. At the same time, they show
the mentality of their times when, speaking about the social position of
somebody, they use the words 'mibun ga hikui,' 'iyashii mibun'(low social class). Of course, as people had just arrived, and were in
many places persecuted, they were unable to stand in favor of the customs
of the people. |
Seven years after the edict of Tokugawa Ieyasu, e find the following in
a letter (1621) of Fr. Joao Baptista Baeza to Fr. Morejon: |
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We do not know if, later on, there were martyrs among them, although there
is strong possibility that some of the people in the ship of Joachin Diaz
Hirayama were from Cauaya machi. The ship was taken by the English-Dutch-fleet
on its way from Manila to Nagasaki. On the ship they found two missionaries
disguised as Spanish gentlemen and took the ship to Hirado, put the two
missionaries in the prison of the Dutch settlement and accused them to
the Governor of Nagasaki. The cargo of the ship was deerskins. All the
men in the ship were Christians: some were sailors, other merchants, and
among a few people working there, there was a Korean. All of them were
executed in August 19, 1622, in the hill of Nishizaka (Nagasaki) and have
been beatified by the Pope. |
Such decree was published when Hideyoshi was still alive. Many of those
liberated Koreans settled in Nagasaki, and little by little they too become
Christians. In their village they built a small church, dedicated to St.
Lorenzo, blessed by Bishop Cerqueira in 1609. During the persecution years,
they gave shelter to the persecuted missionaries, and a few of them became
martyrs.
For the lepers there was in Nagasaki 'St. Lazaro Hospital,' under the management of the Confraternity of the Misericordia, and another with the same name in Urakami, this one under the care of the Jesuits. In Kyoto St. Peter Baptista and his companions received them in Horikawa machi, and later on in Asakusa in Edo. Not a few of the converts in this second place became martyrs, and Tokugawa Iemitsu exiled many of them to Manila. Probably St. Lazarus of Kyoto, executed in Nagasaki in 1637, who came from Manila with the Dominicans, was one of those exiles. When the last Jesuit Vice-Provincial, Fr. Couros, died in Fushimi in 1632, his last refuge was the hut of a Christian leper. In 1648, the Bugyo of Nagasaki, at the instance of the bonze of Daion-ji, relocated the inhabitants of Cauaya machi to Nishizaka, to execute them and later on, in 1718, to Magome, near Urakami, for the vigilance of the Christians of Urakami. |
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This town at that time was part of the Omura Territory. In 1868, the Cauaya
were used for the imprisonment of the Christians of Urakami during the
so-called Urakami Yonban Kuzure . They did this only forced by the Governor.
All this created an atmosphere of fear and distrust. The Christians of
Urakami, even after they came back from the prisons, were discriminated
against, on account of their faith, till the end of the last World War. |
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