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Japanese Film: Blog #16
When they are asked about their religion, most Japanese answer they are Shinto and Buddhist. Why do they belong to two religions at the same time? Why don’t they think it’s contradictory? Explain why you think so.
I think that the Japanese say that they are both because of iitoko-dori. They accept the best parts of both religions. Shinto contains no absolute values, giving them the opportunity to coexist with other religions such as Buddhism. They don’t see it as contradictory because the emperor’s nephew discovered a way for them to work together. He stated that, “Shinto is the trunk, Buddhism is the branches, and Confucianism is the leaves.” This meant that they can all work together in harmony. This way they can accept not only the religious aspects, but also the philosophies of all religions. I think that the Japanese wanted to be able to learn new things without being bogged down by their religion, and worked out this system to be able to do so.
Considering Zoto, “Public and Private” and “giri” have deeper relationships. Thinking about those two concepts while Japanese people do “Zoto”, which scene of this film is a good example that “‘Private gifts’ that are not considered as important” (p.240)?
When Daigo plays the cello for his boss and the secretary, it is a private gift that comes from the heart. It is only for them, something that Daigo plays from his heart to convey his feelings of gratitude for showing him the ways of nokanshi, something that makes a large impact on his life. It might not seem as “important” to them as it does to Daigo as it’s not practical, but it is still a heartfelt gift.
Daigo was a cellist, but his orchestra was dissolved, and he takes a job as “Nokanshi.” What kind of job is “Nokanshi”? From the film, what is the general perception of this job? How does Daigo feel about his job? Describe the transition of Daigo’s wife perception toward his job.
Nokanshi are undertakers, they help families prepare the bodies of their loved ones for burial. The general perception of the job is negative, many thinking that it is not a “real job.” However, those who have the nokanshi, see it as a positive and are thankful for their help. In the beginning, Daigo hates the job and is ashamed of telling anyone that he does it. He keeps it a secret from his wife and the people he knows from the bathhouse. However, later, he comes to understand the importance of the job, and what it means for the deceased loved ones. When his wife finds out about his new job, she is angry at him for keeping it a secret from her. She also thinks it’s a shameful kind of job. She wants him to quit the job and find a “real” one. She calls him “filthy” and leaves to go back to the city. Later, she returns and tells him that she’s pregnant, giving him an ultimatum on whether or not he’ll keep his job. When the lady at the bathhouse dies, Daigo goes and helps take care of her for cremation. Mika watches him as he works, realizing that what he does isn’t shameful at all, and accepts him.
Japanese funerals have many rituals and customs. In your opinion, what is the biggest difference between the Japanese funerals you saw in the film and the kind of funerals you have been to?
The biggest difference is the ritual of cleaning, clothing, and applying of make up to the bodies in front of the family. In America, this is done in private before the body is placed on display for the calling hours. I think that the Japanese way of soshiki is very elegant and intimate. It lets the family spend more time with their loved one as they prepare to say goodbye.
Movie—What does the stone that Daigo has mean?
The stone is part of his memories of his family being happy together. He gifted his father with a stone, and his father did the same for him. Even though he can’t remember his father’s face, the happy memories of their time together is symbolized in the stone. It was a “stone letter,” a gift to another person in times before writing. Diago gifts his wife with one later, his way of showing his true feelings toward her.
Movie— Was Daigo able to meet his father? What kinds of situation was it?
He does when he discovers that his father has died. They meet again when Daigo goes to prepare his body.
What other PRIOR Japanese key concepts do you see in this film? Explain what and why you think so. What did you learn about the Japanese culture through the film? What do you think about the movie overall?
Danjyo kankei is shown in the film with the relationship between Daigo and his wife. When Daigo loses his job in the orchestra, he tells his wife that he will return to his hometown, implying that he would leave her behind. She readily agrees to go with him, however, never complaining about leaving her life in the city behind even though it made her sad.
I think that Daigo uses honne to tatemae a lot in the movie. When he gets the job as an undertaker, he doesn’t tell anyone in his life about it. He uses tatemae to keep it a secret because most people find the job dirty and strange. When his old friend at the bathhouse asks about his job, Daigo uses tatemae to pretend that he still played in the orchestra instead of revealing the truth because he knew it would upset the harmony of the social situation.
I think that the movie was poignant, especially the parts when Daigo dealt with the grieving families. Everyone grieves differently, and in some cases, the families expressed anger at him even though it wasn’t his fault. I really liked how the movie showed the elegance of the funeral rituals in Japan, and how the feelings of the families were conveyed in those moments.
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Japanese Film: Blog #15
Zoto: The Japanese Custom of Gift Giving
“Koden should also be enclosed in a special envelope designed for the occasion, and as with weddings, the amount should reflect the relationship between the guest and the deceased, with the average being approximately 5000 yen…” (pg. 236)
I have been to a few funerals and have never been expected to bring money for the family. In America and other western cultures, this would seem inappropriate because money is not viewed as a form of consolation during that time. Instead, many people provide the family with cards and their time as a way of offering condolences. In a lot of western cultures people provide food for the reception or gathering after the formal funeral as well. They do this for many reasons including making sure the grieving family doesn’t have to worry about cooking for awhile, and a reminder for their sympathies. The grieving families are not expected to return the favor unlike in Japan, where they offer gifts to those who offered koden during the hoyo ceremony.
In Japan, gift giving during all occasions is very important. Ceremonial gifts during funerals are a must for those who come and pay their respects to the deceased. Typically, they bring a koden in the form of money to the grieving family, a ritual that is more modern compared to the past. The amount of money depends on the relationship of the giver and the deceased, and is done to show their respect and sympathies to the family.
“Even today, when a couple goes on a honeymoon, they have to buy plenty of souvenirs for their relatives, friends, colleagues, all those have have celebrated with them at the wedding party, and even those who have seen them off at the airport.” (pg. 237)
it is common in the west to bring back souvenirs for their friends and families after they go on vacation. When I went to Korea two years ago, I made sure to spend lots of money on gifts for my family, boyfriend, and friends as a way to share the experience with them. However, in the west, we do not go beyond our friends and families when it comes to souvenir giving. Souvenirs are seen as a small gesture to share in an experience and not seen as a requirement. You are not obligated to give a gift to everyone you know just because you went on vacation.
In Japan, gifts are viewed more as an obligation to maintain relationships. Giri plays a large role in this, as it is the social obligation of gift giving. Japanese people feel pressured to give these gifts even to those who they don’t want to just to keep the harmony within their social or private groups. Unlike western cultures, their gift giving extends to anyone with whom they share a relationship with, so they must be vigilant in creating a harmonious relationship with all. If they do not bring back souvenirs for someone, then they break this harmony and create conflict.
Soshiki: Japanese Funerals
“Next, the dead person is cleaned in a process called yukan, in which the body is washed with hot water in preparation for burial. Gauze or absorbant cotton with alcohol is used to clean the deceased…generally, members of the bereaved family perform these actions under the direction and guidance of the undertakers.” (pg. 204)
In western cultures, family members do not participate in these rituals of preparation of the dead. I could not imagine having to participate in the cleaning of the body of a family member, no matter who they are in relation to me. In America, funeral homes do these tasks for the family. Largely, I feel like this has to do with many people, including myself, who would be unable to handle seeing and handling their loved ones after death. In Japan, people are viewed as vessels for the afterlife, however, and doing these rituals shows an appreciation and love for the person.
Japanese funerals have an extensive list of mandatory rituals involved, many of which include the grieving family. Cleaning the dead is seen as a way to prepare the person for their journey in the afterlife. Families, under the supervision of the undertaker, clean the body with water and alcohol so that the deceased is ready for the afterlife. The family wants to make sure that the person will have an easy time in the afterlife and participate in these rituals to do so.
“At the funeral, the bereaved family and relatives must wear special, formal clothes, and the mourners are also expected to come in appropriate clothing.” (pg. 208)
The funerals I have attended have always come with expectations of certain types of clothing one should wear. Typically, people are supposed to come in black, business casual or formal attire. When I have gone, I always made sure to wear black as a way to display my personal mourning for the deceased. This is normal for western cultures, however, in modern times; it is becoming more okay for people to wear more than just black to funerals. As long as you do not wear outlandish, inappropriate colors or patterns, black clothing is not required. I have seen many people wear navy, white, purple, and other colors to funerals. Their outfits, however, were appropriate and modest as the occasion calls for. In Japan, on the other hand, funerals are much more formal occasions.
In Japan, men wear a haori hakama, which is a kind of black kimono with a half-length Japanese coat and a long pleated skirt worn over the kimono. When wear black kimonos without patterns. Mourners are also expected to dress very formally as a way to pay respect for the deceased. Men wear formal business attire in the form of black suits, black ties, and even black socks. Woman wear black suits or kimonos, and the only jewelry they are allowed to wear are pearls.
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Japanese Film: Blog #14
1. Condering Iitoko-dori, the textbook mentions that “Japan has a long established tradition of adopting elements of “Foreign culture” (p.127). Did you find scenes in the film? Describe the scene and write reasons why you think so.
When Sen is accepted into the bathhouse, she has to adapt to new concepts that she is unfamiliar with. She still maintains her own modern traditions, like wearing her modern clothes, but learns to accept the elements of the spirit world. In the real world, Sen is lazy and petulant with her parents. However, when she is put to work in the bathhouse, she adapts their culture in the sense that she becomes hardworking and strives to do well. She learns the hierarchy of the bathhouse and uses it to her advantage while trying to save her parents.
2.Considering Nemawashi, the textbook mentions, “important decisions have been made well in advance through the process of Nemawashi” (p.161). In this movie, Yubara made all decisions. Why didn’t she need to use Nemawashi. Explain the structure of her business and explain why she didn’t use Nemawashi and if she would have used it, how would it work considering the relationship between Zeniba, Haku, and Yubara.
She didn’t use nemawashi because she acted more like a dictator rather than someone working in a group. She doesn’t seem to believe in shudan ishiki, or groupism. Yubara wants to have total control over her workers so they have to listen to her. At the bathhouse, Yubara is an authoritarian figure, and everyone must listen to her because she has made all of them sign a contract that forces them into her service in exchange for their names. Unless they can recall their true name then they can never leave.
If she did try to use nemawashi, I think that she would have a hard time staying in ultimate control over the bathhouse. Haku and Zeniba both have reasons to ignore or disobey her commands. She placed a curse on Haku, which made him forget his name. Zeniba is kind and warm towards Sen. Yubara uses her evil name-stealing curse to keep control over her workers, especially Haku. Zeniba is the one that helps Haku relearn his true name and break the curse, so I don’t think that any form a nemawashi would work between Yubara and Zeniba.
3.Considering Sempai and Kohai, nowadays it is shown by attitudes how to interact with other people (sempai to kohai /kohai to sempai), for example “third year students have great power in junior high and senior high schools” (p.191). Watch the relationships between characters (Rin and Sen) and describe the relationships that explain Sempai-Kohai relationships well.
The relationship between Rin and Sen is definitely one of sempai and kohai. Sen listens to Rin’s directions when they are cleaning the bug bathtub for the incoming guest. Sen respects her directions because Rin has not only been a maid for a longer time than her, but also because she is older. Rin is her senior so she obeys her orders when they are given, even when she doesn’t understand them.
4.Considering Otogibanashi, in the film, can you discover “sense of emotional beauty, of a feeling of aware, which embodied in feelings such as patience and pity” (p.172). Describe the film and explain why you think so.
I think the sense of aware is displayed the most in No-Face, the spirit that enters the bathhouse because of Sen. He is lonely because everyone ignores him, except for Sen. When she acknowledges him, he becomes attached to her and tries to give her gifts. He begins to become volatile when he eats the various spirits in the bathhouse, and even worse when she rejects his many offers of gold. After feeds him the last of the dumpling, he chases her through the bathhouse, regurgitating all of the people he had eaten. When Sen finally escapes to the train, he is back to his pitiful and timid form. No-Face just wants to find a friend in Sen, and his pitifulness and shame in how he acted in the bathhouse exemplifies aware. The feeling of shame is important to Japanese culture in the sense that is has long been regarded as a virtue.
5.Movie—How did Sen break her contract?
Haku helps her by striking a deal with Yubara. He tells her that he’ll return her son Boh if she tears up Sen’s contract and returns her and her parents to the world of the living. Yubara agrees, but only if Sen can pick her parents out of a line up of pigs. Sen proclaims that non of the pigs are her parents and earns their freedom.
6.Movie—What do you think Haku will do after Chihiro left his world?
I think that Haku will return to his river and when he can, watch over Chihiro and keep her safe like he did when she was younger.
7. What did you learn about the Japanese Anime? Comparing with American Anime, describe the DIFFERENCES and explain them by considering the Japanese key terms.
American cartoons generally care less about teaching a lesson or moral and more about entertaining. Japanese anime, such as Spirited Away, focus more on telling stories that teach lessons. In Spirited Away, Sen has to grow up and stop being selfish if she wants to save her parents, and later Haku. She embodies the gambaru spirit in her determination in achieving this goal. In American cartoons, things are often not left unsaid, characters say what they want and this often causes problems in the plot. In Japanese anime, chinmoku is often used as a way of silent communication. People don’t need to say whatever they mean because it is often inherently understood because that is the Japanese way. Shudan ishiki plays into this sense of chinmoku. Japanese people, whether real or animated, have a sense of groupism and react in very systematic ways that are easy to understand or translate.
8. What other PRIOR Japanese key concepts do you see in this film? Explain what and why you think so.
I think gambari plays a large role in this movie. Chihiro has to strive to work hard so she can save her parents and turn them back into humans. She has to be patient and determined to achieve her goal before they are slaughtered. In Japan, working hard and straining when serious are considered good attributes. Trying your best even if you don’t succeed show that the person is serious in trying to achieve their goals. Sen displays the gambaru spirit in her determination to save her parents and get out of the spirit world.
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Japanese Film: Blog #13
Reaction to “My Grandpa” story
I really enjoyed listening to your grandpa’s story and the visuals you used in class. It’s really fascinating to listen to actual family member’s recounts of what happened before and after the bombing. It’s one thing to read about it in a book, and another when you can have first-hand narratives from people who were there. I think it’s interesting that anyone who could prove their medical problems were caused by the bombings got free medical care. I also thought that your grandpa was very brave or going back knowing that there was nothing left because he wanted to help others.
I think one thing that could make the story more effective when you tell in class is to make the visuals bigger. I couldn’t really see the pictures you painted and wanted to see more. Maybe use poster boards or create something in Power Point so you could show it on the projector. I think you should definitely keep telling the story in your classes though. It gives a new perspective for American kids to hear and see about Hiroshima.
Nemawashi: Laying the Groundwork in Japan
“in addition, since he and the designing chief did not get along well, he should have asked the latter to go out drinking together, a common business practice in Japan, to talk about the plan with him beforehand.” (pg. 159)
If someone I didn’t get along with at work asked me to go out for drinks I would wonder if they had ulterior motives for doing so. Since we don’t get along, I wouldn’t consider spending time with them outside of the workplace. So, I would wonder what they were trying to gain from this meeting. These thoughts would be because we do not have nemawashi in America. If a coworker tried to gain my favor on a subject by taking me out after work I think I would be less inclined to try and listen to them because doing it in that way feels shady.
In western business circles, it is common to “schmooze” your clients to gain their support in whatever business dealings you are working on. However, if you go out drinking with someone you don’t generally get along with in your company, then the other person may see this as an underhanded tactic to get them to agree with you. A couple decades ago, drinking with your coworkers was more accepted. However, in modern times it is less common as drinking during work matters is considered inappropriate.
In Japan, nemawashi is a normal occurrence of the business world. Because of the Japanese ideas of groupism and maintaining harmonious social relationships, they use nemawashi to maneuver behind the scenes before making decisions as a group. They do this to avoid conflict, which would upset the balance of harmony within the group. One way they do this is by taking someone they might disagree with out for drinks to try and convince them to understand their point of view. Drinking together while discussing business matters is a normal practice in Japan, and many people get deals done in this way because it can loosen up the person to view more sides of the point.
“…meetings in Japan are more like ceremonies, and often, important decisions have been made well in advance through the process of newawashi.” (pg. 161)
In America, making decisions well in advance for businesses would be seen as wildly inappropriate. Meetings are a place to discuss matters, listen and address concerns, and generally work as a team to come to a consensus. If I showed up to a meeting thinking that I was going to be a part of a team that worked together to solve a problem only to find out that others had met separately and beforehand to discuss it without me I would be really angry. I would wonder why they even asked me to join if they didn’t care about my ideas or thoughts on the matter. For most western societies, this would seem extremely backhanded and shady, and would cause a lot of issues within the company. It would sever relationships and probably cost some people their jobs.
However, this is a really common practice in Japan. Japanese people do not like to cause a scene or feel like they are speaking out of turn because it can disrupt the social harmony of the group. This is no different in business settings, and many will not speak up during meetings because of these reasons. Conclusions in business meetings are based on unanimous decisions, meaning everyone must agree, so disagreeing with the group could result in someone being ostracized. Nemawashi prevents this because the discussion and disagreement part that happens in American meetings is already done before the meeting, resolving anyone from having to make themselves feel uncomfortable.
Sempai-Kohai: Seniority Rules in Japanese Relations
“...terms of respect or titles of honor such as -san, -sama, and –sensei are added to people’s family names or occupational titles in sonkeigo.” (pg. 189)
When I want to show respect to someone I add a title like “Mr.” or “Miss” before his or her name. For example, when I talk about my friend’s parents, I call them “Mr./Mrs. Stump” not their first names. Growing up I was taught that this was the most respectful way to address someone older than myself, which is common in western culture. We also use words like “sir” and ma’am” when addressing someone with respect. You can find this a lot in the relationships between older and younger people. Typicall, these titles are enough to indicate the level of respect towards the other person in America and other western cultures.
In Japan, however, vertical relationships based on seniority dominate. If talking to a superior, then Japanese people use keigo, or honorific language. Keigo involves three types of language including sonkeigo (respectful or honorific language). In sonkeigo, -san is similar to titles like “Mr.” or “Miss” and viewed as neutral for everyone. If they use –sama in replacement of –san, then they are giving raising the title of the person higher as the translation is more formal and polite. Sensei is used for professionals like teachers, doctors, or lawyers. In this way the Japanese are separating those they place at a higher hierarchical level than others.
“It is common in sports clubs for kohai to clean the rooms, collect balls, and manage the equipment for sempai. They must also give a small bow or say hello respectfully to their sempai when greeting them.” (pg. 190)
Kohai and sempai relationships remind me of relationships between team sports in America. In high school and college sports, like football and baseball, the teams are based on experience level. They are freshman, sophomore, junior varsity, and varsity – varsity being the highest rank. In most cases, the freshmen are not only the youngest, but also the least experienced. They are considered “lowest on the totem pole” and are given the least fun jobs after practice like cleaning up. Usually, they are expected to give the higher level teams, especially varsity, respect because they are older. This is similar to the Japanese kohai/sempai relationship. However, the freshmen in American schools are not expected to show such formal respect as Japanese students.
In Japan, relationships are based on seniority and these rules are very important to students whose school life is separated based on age. Those who are older are considered to be superior in sports clubs, even if their skill doesn’t match. Younger students are expected to show their respect through politeness and communication. One way they do this is by greeting their sempai with a small bow or hello. Kohai always clean up after practice because it is considered their job as someone lower on the hierarchy.
Iitoko Dori: Adopting Elements of Foreign Cultures
“Iitoko dori, then, refers specifically to this process of accepting convenient parts of different, and sometimes contradictory, religious value systems…” (pg. 129)
There is a similarity between the religious definition of iitoko dori and how some religious people in the US accept many values and morals from multiple religions and sciences. Many people who regularly practice a religion like Christianity also believe in science principles. Personally, I grew up learning Catholic principles, but as I got older, I adapted values I learned from it along with other values and ideas from other religions and sciences. I no longer believe in the religious aspects of Catholicism, but I still believe in some of the morals and values I learned from it, mixing them with the new philosophies I have learned over the years.
The Japanese often believe in more than one religion, adopting certain practices and beliefs based on what is the most useful. In the past, Japan has gone through many cultural and religious changes, altering the way its people viewed the world. As a result, they do not have religious prejudices because they have been given the chance to experience the good values of many religions. In the seventh century, prince Shotoku, who was the nephew of the emperor, helped this ideology by stating that “Shinto is the trunk, Buddhism is the branches, and Confucianism is the leaves.” By following this approach, Japanese people were able to place aside their theoretical contradictions and accpe the new religions and philosophies.
“But in Japan, the sense of ethical values is relative, and it varies with changes in people’s opinions and the context in which decisions have to be made. As a result of a long history of iitoko dori, the Japanese are able to change their sense of values in a short time and with little difficulty…” (pg. 130)
My personal values and sense of ethical values is very similar to the Japanese. I do not conform to a set of ethical views based in the belief of God and absolute values. Instead, I try to focus on the individual situation and decide the right ethical answer from there. In America, Christian values are considered the nation’s core values, and many decisions are based on them. Unfortunately, there are millions of people who have a different set of absolute values so this creates a lot of friction, especially between individuals and the government. This is different than in Japan, because people are so resolute in their beliefs, that they are often unwilling to see the other sides of the ethical problem.
In Japan, people do not have this problem because their ethical ideals change with the situation. Because Japanese people have been exposed to many different viewpoints, they are willing to not reject them outright. Instead, they use iitoko dori to adopt and use the best parts. This helps with ethical dilemmas as well because it helps Japanese people to change their views based on the situation and use the different viewpoints they have used.
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Japanese Film: Blog #12
Considering Ryosaikenbo, what aspects of relationships between Suzu and Shusaku in the film. Did you see Ryosaikenbo? Describe the scene/relationships and write the reasons why you think so.
Ryosaikenbo is seen in the fact that Shusaku works outside the home and Suzu stays home. She does all of the housework with the help of her mother in law and sister in law. Suzu tries really hard to keep her family together, fed, and happy during the hard times of food shortages. This shows an aspect of ryosaikenbo in the fact that Suzu is trying to be a good wife to not only Shusaku, but also his family.
Considering Danjyokankei, Suzu is traditional stereotypical Japanese woman. Find one example of her attitude and explain the DIFFERENCES between Suzu and stereotypical American woman.
Compared to the stereotypical American housewife, Suzu is reserved and obedient to her husband. They don’t show affection towards each other in public or even really in private. When they do show affection, such as when they kiss in the rain and are caught in the act, they both act embarrassed even though it is normal for couples to act this way. American women are less reserved and more in control of their sexuality and relationships with their spouse. American couples generally express their love and affection for the other through spoken and unspoken interactions with others.
Considering Ikuji, the textbook mentioned “~the main principles of child rearing focuses on creating individuals who knew how to get along with others in the group” (p.135). Describe the scene that displays it well and explain why you think so.
Suzu is raised knowing that she has a talent for drawing and painting, but still works to maintain her role in her family. She helps her mother gather pine needles to burn when she is a child, helps her grandmother harvest nori when she is older, and after she marries Shusaku, she cooperates with her in-laws to run the household and provide food for their family. She teaches these things to Harumi by letting the child be free to roam and play while also teaching her how to cook, clean, and draw.
This was not reading assignment but considering Omiai (p.165), how did Omiai work in the film? Describe the process of Omiai in the film.
In the film Suzu marries Shusaku through an arranged marriage. Shusaku begins the process of omiai with a nakodo, or the initial exchange of information between families. Shusaku and his father visit Suzu’s father and explain that he wants to marry her because Shusaku remembers her from when they were young. They do not exchange photos at this time, which is not traditional, and Shusaku and his father actually accidentally mistake Suzu for a crazy old woman before knowing who she actually is. After they finally meet in an omiai, the initial meeting, they decide to get married. Unlike in real life, the film skipped them spending time together periodically to get to know each other, which is typical in arranged marriages. In the movie, the couple marries after one meeting together. I think Suzu agrees to the marriage because she doesn’t think Mizuhara will ever ask her. She thinks Shusaku would be a good partner so she agrees to marry him.
Movie- What happened when Suzu and Haraumi found the unexplored bomb?
Harumi died in the blast and Suzu lost her right hand.
Movie-What happened Suzu’s sister, Sumi after the atomic bomb was dropped.
They survived the bombing but her mother was killed in the blast. Her father becomes sick and dies, assumedly because of the radiation. Sumi also is sick with the aftereffects of the radiation from the bomb.
Considering the relationships between woman and man in America, what is the biggest difference shown in this film? Is the relationship between Shusaku and Suzu (or Shusaku parents, Keiko and her in law family) to you or can you relate? Analyze and explain why you think so.
Suzu marries Shusaku even though she doesn’t remember him from the bridge because it would make a good match. She lives obediently with his family, cooking, cleaning, and helping around the house. In America, some families live together and work together to maintain the household in the same way. However, the relationship between Suzu and Shusaku is different from western couples. They love each other but rarely say it in person. Their actions speak to their closeness and feelings instead. He has the final say in what she does like when she wants to go visit her family, he has to give the okay or she can’t go. In American households, most women wouldn’t think to ask for permission to visit their families. It would be a given and the couple would work together to plan the trip.
What is advantage of anime describing the historical fact? Compare with “Eternal Zero,” write you opinion and the reasons why you think so.
I think that advantage of using anime, especially in this instance, is that animators are free to use different techniques and design to convey certain feelings or display certain situations. When Harumi died in the blast, instead of adding a scene that perfectly showed the bomb exploding and Harumi dying, they made it more abstract to convey Suzu’s feelings during and after the event. The sketchy, crudely drawn scene felt more dynamic, more visceral because it almost felt like Harumi drew it herself, making it all more sad. The filmmakers were able to accomplish invoking feelings of death, despair, and hopelessness to the movie because they used animation instead of real actors. With Eternal Zero, filmmakers are using real-life actors so they feel the need to be subtler in the way they direct the characters, set up scenes, and speak dialogue. Anime studios do the same, but they are able to be freer in their storytelling, making the narrative reflect almost a sense of watching a otogibanashi. It feels like a folktale unfolding instead another wartime movie like Eternal Zero.
What Japanese key concepts that we have learned before (other than the current 3 concepts) did you see in this film? Compare with American culture and explain why you think so.
Otogibanashi is shown in the movie when Suzu paints Mizuhara next to the sea. He describes the white caps of the waves as rabbits and she paints him watching the little bunnies jump over the water. Japanese folktales often use animals as a way to describe human’s connection to nature in a vague way.
In the movie, the characters sometimes use honne to tatemae to communicate their feelings and motives. Suzu’s sister-in-law Keiko decides to stay with the family after Suzu marries Shusaku because she doesn’t like Suzu and wants to show her superiority towards Suzu. She suggests for Suzu to go home and visit her family in Hiroshima, even though Suzu wasn’t thinking of doing so. She utilized tatemae to do this by asking Suzu if she wants to go home. Suzu is surprised because she wasn’t expecting this, but goes anyway because she understands Keiko’s true intentions, or honne, which is for her to go home and really think about whether she should return to Shusaku. Usually, tatemae is used so that the person doesn’t hurt the other person’s feelings, but in this case, I think Keiko is doing it with bad intentions because she doesn’t like Suzu.
The Ie Sytem is shown in the movie in the way that Suzu’s father meets with Shusaku and his father when setting up their arranged marriage. While Suzu helps with the decision if she will marry Shusaku, if her father decided that it was not a good match, then he could so no to the marriage. Once they marry, Suzu has to work hard in order to get along well with her husband’s family, and does so by thinking of ways to keep them fed during food shortages and doing chores.
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Japanese Blog: #11
Ikuji: Childrearing Practices in Japan
“Children belong to small fixed membership groups and do various cooperative tasks with other members of the group and this group cooperation functions as a sort of control mechanism…it minimizes the pressure to force obedience while providing opportunities to develop a “good-child identity,” which maximizes the internalization of children’s norms of behavior.” (pg 136)
This reminds me of letting children have time to play together without the interference of their parents. Giving children playtime is essential for socialization, learning, and other behaviors for their growth. In western culture, this happens a lot during recess and in daycares when children are given a break from their schoolwork. They learn to cooperate and build relationships with others, something that will help them grow into good adults. I think the difference between the Japanese way of thinking about these groups and American is that American adults still place more emphasis on parental or adult authority. American adults push obedience onto children proactively, while Japanese adults give them more space, thinking that this space will translate into children learning obedience without pressure.
In Japan, children create groups in which they interact with while in school. These groups work together during cooperative tasks whose goal is to build a “good child identity” in the child. Adults are more retroactive in their teachings of obedience, giving the children space and time to work in these groups as a way for them to learn on their own how to be obedient. The groups also teach the children about shudan ishiki, or the idea of groupism.
“Japanese mothers often bring kimochi-shugi into childrearing by explaining a child’s naughty behavior through this concept.” (pg. 138)
I sometimes see something similar as this when I play with my nieces and nephew. When they do something naughty, like throw their stuffed animal across the room, I might say, “you’ll hurt your bear’s feelings if you do that” to show that they shouldn’t throw their toys. I think the difference between western and Japanese cultures is that we typically only place these kinds of expressions of admonishment on toys or things that could mimic human feelings. We do not place human feelings on inanimate objects. Japanese mothers might, however, because it teaches their child how to make judgments based on the feelings of the group and not individually.
This is another example of how important shudan ishiki is in Japan. It is taught at a very young age to place another person’s feelings above your own because social harmony is the most important. In western cultures, mothers discipline their children when they are bad by reprimanding their behavior directly. Japanese mothers want to mold their children’s behavior in a different way, by teaching them to take others into consideration before themselves.
Ryosaikenbo: Social Expectations of Women in Japan
In addition to paying attention to fashion, mothers expect their daughters to do housework but rarely force their sons to do these chores, because they want their daughters to be “good wives” who serve their husbands.” (pg. 182)
As a girl with four sisters and no brothers, I couldn’t imagine a life without chores. We were always expected to get a list done before my mom got home from work after school. My dad helps around the house to keep it clean, sometimes more than my mom. Even if we had a brother, my parents wouldn’t only have the girls work because that would be unfair to us. In western cultures, work at home is typically evenly divided. Boys and girls are given responsibilities to finish chores; it is not designated just to the girls.
Mothers in Japan have a huge influence on the identities and socialization of their daughters. Japanese women are still taught that they should be beautiful, kind, sensible, do housework well, and be obedient to their husbands by their mothers. The end goal is to make sure that their daughters exemplify ryosaikenbo and become good wives to their husbands. They try to influence their looks, fashion, and even their home. Japanese mothers make their daughters do the bulk of the household chores because they believe it will reinforce the ideals of ryosaikenbo. Unfortunately, this leads to their sons becoming lazy later in life who don’t help their wives around the house.
“Most women long to be like these models, who are beautiful and well proportioned. This is why Japanese women are afflicted with a “diet syndrome,” pursing an ideal image of beauty through intensive dieting, exercise, or taking drugs in order to lose weight.” (pg. 183)
I relate to this quote because growing up in America I read tons of fashion magazines. I still enjoy reading Glamour or Cosmopolitan every now and then. When I was younger, I saw these models and wanted to be as pretty and thin as them. Unfortunately for me, I was very overweight for most of my life, so seeing these images affected me in negative ways. I never developed an eating disorder, but it did help develop some feelings of inferiority when I compared myself to those models.
Western magazine models do the same psychological damage to females as the Japanese do. Many women in both cultures suffer from eating disorders so they can fit into the image of the sexualized “perfect” woman. The term “diet syndrome” doesn’t seen to have a hard enough connotation to it, making it seem like a small affliction rather than a dangerous eating disorder. In any fashion magazine you can find ads for diet pills or detox teas that are supposed to smooth your skin and make you loose weight without any effort. Even though we all recognize the use of Photoshop, many women are still heavily influenced by these images.
Fashion magazines with covers of beautiful, well-proportioned models heavily influence Japanese women. These magazines further the separation of sex roles between men and women by emphasizing femininity and beauty expected from Japanese women. As a result, many women are self-conscious about how youthful or attractive they feel based on these male-driven ideals of beauty and attraction.
Danjyo Kankei: Male and Female Relationships in Japan
“otokomasari means a woman who is superior to men physically, spiritually, and intellectually. However, despite this literal meaning of “a woman who exceeds men,” it often sounds negative in Japanese because it carries a connotation of lacking femininity, and such women are usually disliked.” (pg. 63)
This quote reminds me of the idea that strong, powerful women are often looked negatively in western culture. In my family, my mom is part of a network of strong women since she is one of 5 girls in a family of 7. She thought my sisters and myself that we need to be independent and resilient in our lives.
In western culture, powerful businesswomen are viewed as having to be “one of the guys” to be able to make it in the industry. However, even though she is conforming to the male ideal, she is mocked and often called a “bitch” or seen as being too aggressive. This is similar to the negative connotations attached to otokomasari to the Japanese. Both cultures view powerful women as “bulldogs” or lacking femininity, something that patriarchies place high value on. All women are feminine in their own ways, but if they do not conform to the “norm” then they are too masculine and unattractive. This also hurts the male sense of control over females because they see these strong women as threats to their masculinity.
In Japan, otokomasari are women who are viewed as surpassed their male colleagues and partners in all aspects typically reserved for men. Because of the history of the ie system and Confucianism, the roles of males and females in Japan have been separated into a male dominated world. Language keeps this separation intact, and terms like otokomasari maintain this distance by suggesting that strong, powerful women are unattractive.
“Today, the nature of arranged marriages is changing, however, and they remain one of the few chances men and women have to get to know each other in the extremely busy lives of modern Japanese.” (pg. 64)
I thought this was interesting since in America we view arranged marriage very negatively. I, personally, do not view arranged marriage as a positive. I see it as an archaic practice where the woman had little to no say for her husband. I couldn’t imagine having to marry someone that I may not know and spending the rest of my life with them. However, learning that the Japanese way, at least in modern times, gives the couples more time to get to know each other changes this viewpoint a little.
Japanese and western cultures both have traditions of arranged marriage. Both cultures used arranged marriages as a political tool, the merging of families being the reason for the union. In modern times, however, western cultures have largely thrown away the practice because of changing traditions and social norms. Women have more rights and political/social power is not based in a family name. These unions still happen in Japan, though, but they are used, not as a way to merge families, but so single people can gain good relations that can hopefully lead to a successful marriage. Young Japanese people are very busy so arranging time to spend with someone that you might end up marrying is seen as a win-win situation.
In the past, Japanese families would arrange the marriage of their sons and daughters to gain political and social power. The heads of each household controlled the couple’s choices in terms of partners. However, in contemporary Japan, arranged marriage is viewed as a way to build a successful marriage in a extremely busy world. It builds relations between the couple, their families, and other groups.
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Japanese Film: Blog #10
Today’s Japan is very much like the West. The Japanese wear jeans and T-shirts, listen to Hip Hop, dance at the club to the dance music, sit on the couch, etc. In modern Japan, geisha in Kyoto Gion district symbolize the old, traditional Japan. What kind of arts and lifestyle of traditional Japan does geisha, “a person of art,” maintain and practice?
Geishas lived a life full of traditional arts and lifestyle of Japan. They wore wafuku, traditional Japanese clothing, in the form of kimonos. Kimonos forced women to move slowly or remain as motionless as possible. They do this because is it seen as a form of bigaku, or Japanese elegance. They are taught how to dance and play music on traditional instruments such as the koto, shamisen, and shakuhachi. Hogaku music places value on long silences in which the emotions of the players are ambiguously reflected. They are also taught how to perform traditional tea ceremonies. In the film, Memeha remarks to Sayuri, “We sell our skills, not our bodies. We create another secret world, a place only of beauty. The very word “geisha” means artist, and to a geisha is to be judged as a moving work of art.”
Considering Bigaku, the Japanese sense of aware means “people are aware of the beauty of full blossoms, of course, but are more touched and deeply moved when these blooms are falling or beginning to wilt” (p.37). Can you find a moment in which you can relate to this Japanese aware in your life? Describe your example and experience. Explain the reasons why you think so.
I would day that when I receive a bouquet of flowers and watching them wither and die is very similar. Sometimes I take the flowers and press them into wax paper in books to preserve them. When the flowers are alive, I am aware of their beauty. However, once they die, I appreciate them more because of the memories I have attached to them. Because I preserve some of them, I can go back and look at them and remember those memories as if they are happening in the present.
Comparing with the other Japanese films we have watched in this class, in Memoirs of Geisha, do you think it lost ma or aware because they speak English? Why? Why not? Explain the reasons why you think so.
I think that there was a loss of ma in the fact that the movie was filmed in English rather than Japanese. I think that the Japanese language is nuanced in a way that these silences feel more natural than when they do it in English. The English language is more forceful in a way, and it doesn’t like to take its time when relaying information. Also, because we speak English, silences feel awkward because we know what should/could happen next, whereas when I watch a movie in Japanese, I am more patient and open to reading the atmosphere between the characters. I think that aware is somewhat lost as well as a result of ma being lost.
Considering Kisetsu, are there any events (e.g. Tanabata, Omisoka, etc) where you appreciate Kisetsu in the U.S.? Find one and explain what it is. If you were Japanese, how would you enjoy the events differently from Americans.
In the US we appreciate kitsetsu by watching the leaves change color during the coming fall and going to the pumpkin patch. I think this is very similar to the Japanese cherry blossom season in the spring in that we are celebrating the end of summer and beginnings of fall and its harvest. During the fall we celebrate Thanksgiving by getting together with our families and/or friends and eating special dishes, like turkey, stuffing, pumpkin pie, etc., that are bountiful during the autumn harvest. I feel like the Japanese would celebrate this holiday and events in much the same way as we do. The difference would be that they would eat dishes that are important to them, like mackerel (saba) or rice cakes (mochi). They already hold many annual autumn festivals that are similar to us going to the pumpkin patch, so I think that there wouldn’t be much of a difference.
Considering Otogibanashi, in the film, can you discover “sense of emotional beauty, of a feeling of aware, which embodied in feelings such as patience and pity” (p.172). Describe the film and explain why you think so.
The journey of Sayuri in the film is a good example of feeling a sense of emotional beauty. She goes through many struggles and trials to become the top geisha and earn her purchase price back. In the movie, Sayuri remembers how her mother described her as a child saying, “Water can carve its way even through stone…and when trapped, water makes a new path.” I feel like this is a perfect way to describe Sayuri’s patience and determination to become a geisha. Many people pity her because of her circumstance, but she is unwavering in her pursuit of happiness.
Explain Wabi-Sabi with your own words. Compare the sense of aesthetics in your country with the notion of Wabi-Sabi in Japan.
Wabi-sabi is the idea of elegance and simplicity that are essential aesthetic qualities of Japanese culture. Simplicity is found in the lack of ornamentation in architecture, minimalism of traditional Japanese artwork, performance of tea ceremonies, and their haiku poems. It is somewhat of a paradox because the Japanese place high importance on things that are considered imperfect, but to them, they are elegant. In the US, wwe do share some similarities to simplistic elegance. For example, there is a resurgence of minimalism in the US when it comes to everyday objects and life. Things are becoming “streamlined” meaning they are sleek and simple, and many find this aesthetic very elegant. However, western culture values a sense of chaos more than simplicity. We are less deliberate in our actions and interactions with others. We don’t place a high importance on imperfection, quite the opposite. If you and you’re life are not perfect, then you can be considered lesser than those who are perceived as perfect.
In the film, what scenes do you see Wabi-Sabi? Describe the scenes and explain why you think so.
Wabi-sabi can be seen in the scene when Sayuri gets the lead in the performance in front of the male clients. Her dance begins slow and simple, her walking through the snow. However, a sense of aware comes about when the music changes and she begins to dance chaotically as though the season is bringing about something terrible. This shows the sense of elegance in something temporary (aware) and simplicity in her dance and costume.
Movie- how did Hatsumomo end up? What is the relationship between Sayuri and Chairman at the end? Do you think Sayuri is happy about the her life or not? Why do you think so?
After Hatsumomo sets fire to the geisha house, she leaves and is never seen again. I have a feeling that because WWII happened soon after this event, she is probably living a life similar to Pumpkin, who is no longer a true geisha, but more of an escort to the American troops. Sayuri and the Chairman finally meet again at the end of the movie and declare their love for each other. I think that Sayuri is happy about her life because the struggles she endured made her a stronger person. In otogibanashi, female heroines maintain a sense of patience, which is valued very highly in Japanese culture. I think that Sayuri lived a life like a tragic heroine from a otogibanashi in that many people broke their promises to her causing others to take pity on her. In the end, she lived a life of happiness because of it.
Movie-Who did Okaasan (mother) adopt? What do you think Pumpkin’s life?
Mother adopted Sayuri instead of Pumpkin after her virginity was sold for the highest price at the time. I think that Pumpkin lived a hard and bitter life. She was taken in first by mother and given the chance to become a geisha before Sayuri, but was never regarded as highly as Sayuri. Her only goal was to be adopted by Mother, and when she wasn’t, she became bitter and angry towards Sayuri. I think that her tricking Sayuri in the end was her way of trying to get even with her. I think that is was unforgivable, especially because Sayuri was her friend and tried looking out for her even when they were rivals.
What Japanese key concepts that we have learned did you see in this film? Explain why you think so.
Sayuri has a sense of gambari throughout the movie. She is determined to find her sister and run away in the beginning. When that fails, she turns her determination to becoming the top geisha and paying back her purchase price. While doing this, she never loses her sense of resolve to be with the Chairman. Kenkyo, is also seen in the film in the form of the modesty of the geisha. The way they move, their kimonos, and the way they act is all a way to show their modesty.
What do you think about the movie overall? Share your personal opinions.
I love this movie and actually own it on DVD. I think that it is aesthetically beautiful, especially Sayuri’s winter dance. The colors used in the film to convey the sense of seasons and mood were very beautiful as is the story.
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Japanese Film: Blog #9
Bigaku: The Japanese Sense of Beauty
“Japanese sense of beauty is based on a concept known as “mono no aware”, a kind of aesthetic value that comes from feelings, while in Western art, people try to construct something of beauty with a logic of what is beautiful.” (pg. 36)
I chose this quote because I am an art student so it speaks to me as an artist. I think that traditional Japanese art, the monochromatic ink paintings, are stunning in their simplicity. I love how the artists are able to convey so much in one simple stroke of the brush. Western art is vivid and uses more colors, however, I think that in modern art, there is much more contemplativeness in their technique. I don’t think that western artists create art based in a concrete “this is beautiful because this is beautiful” way. Personally, I create watercolors that have a lot of meaning that make the viewer contemplate the subject beyond what they see on the canvas. I think that this contemplativeness is similar to the Japanese way of thought.
Western paintings in the past were largely done for their patrons, so much of what people see are pretty for pretty’s sake. However, I feel that in modern times that has changed because many artists, if not all, create art that is based in their feelings of beauty just like the Japanese. Japanese people traditionally see bigaku as the highest form of contemplativeness and atmosphere. They think deeply about what they feel beauty is, and create works of art based in that feeling. Aware is important to them, the feeling of appreciating something that is worthless. However, there are many art movements, such as the “found object” movement, where artists took everyday, “unimportant” objects and created art out of them.
Japanese people find importance in aware, appreciating worthless objects, which is important in their artwork. This coupled with the simple, monochrome palette, they created works that had a sense of bigaku. Mono no aware, a kind of aesthetic value that comes from feelings, is extremely important to Japanese art and their sense of beauty.
“The Japanese language is traditionally one that treasures ma, or empty spaces. In these blanks, eople find unmentioned, hidden meanings and try to determine the meaning of the speaker or writer through feeling the atmosphere created by the words.” (pg. 37)
For me, when there are pauses in conversation, I get nervous that what I was saying was either misinterpreted or misunderstood. Sometimes it gives the feeling that the other person is uncomfortable or angry with me when they don’t respond immediately. Western culture has the same view, as well. Silence in conversation can be seen as a negative thing. If you ask for a raise from your boss and they respond with silence, you usually think that you won’t get the raise, not that they are just contemplating whether you will get one thoughtfully. However, when it comes to art, the Japanese ma has similarities to the western “resting place” in paintings. Right now, I am painting portraits of strong female figures with animals in the background. When I paint, sometimes I leave white areas or areas of light to create a “resting place” for the eye. This gives the viewer a place to rest, or to come back to after seeing large amounts of color.
Ma to the Japanese is an important aspect of not only bigaku, but also life. They use it as a way of communication through language, art, music, and more. It creates a space of meaning, which can be used as a place of interpretation or appreciativeness. Sometimes it looks like the Japanese can be too vague because of the use of ma, but that is because people do not understand the foundation of the meaning behind it. It is about silent communication, which connect Japanese people as a culture together more than verbal communication.
Kisetsu: Japanese Sense of Seasons
“…they also enjoy eating special dishes that are associated with seasons. For example, bamboo shoots (taenoko) are a favorite in the spring, eels (unagi) are eaten in the summer, and mackerel (saba) are representative of the autumn season.” (pg.154)
This reminds me of how we eat seasonal fruits and vegetables during different seasons. In the fall we eat pumpkins in pumpkin pie and we eat cranberries in the form of cranberry sauce. In the winter we drink mulled wine that in infused with spices that make us warm and feel comforted. I think that western culture does this not only because those things are seasonally harvested, but also because it makes us feel a closer sense of the season. Also, these are based in traditions, like Thanksgiving, that are events that we have that bring us closer to our families.
The Japanese have a very close sense and feeling of the seasons. One way they do this is by eating foods that are special for that season. They have four distinct seasons, including a fifth rainy season that has traditionally brought them as a people closer together as a culture. They use the eating of seasonal foods as a reminder of their closeness as a culture.
“There are many annual events in Japan that are also closely connected with the seasons; for example, hanami (flower viewing) in the spring, tanabata in the summer, various autumn festivals, and omisoka (New Years Eve) in the winter.” (pg 154)
We also have seasonal events like going to the pumpkin patch and eating cake donuts to celebrate the fall. One of my favorite things in the fall is going to the pumpkin patch to do these things with my boyfriend. My family gets together every Christmas Eve to celebrate the holiday and have time together since many of us live far apart now.
In western culture, there are many annual events that bring people together. Fall events are similar in both cultures in the sense that they are based in historical traditions of coming together after the harvest and celebrating its bounty. Nowadays there is less emphasis on historical tradition and more on recreational activity like the Japanese. Similarly, we both get together for New Years to celebrate the coming new year. However, the Japanese do it more as a family event and western cultures do it more as a social event with friends.
Japanese people place a high importance on relationships with their core groups. One of the way they keep these traditions is by celebrating seasonal events together. There are some similarities with western culture, however, the Japanese view these events more as a way to remember the seasons and celebrate them. They have more traditional events, such as pounding rice into mocha during the New Years, whereas western culture is more social. Seasons are important to the Japanese because it is a way to maintain their close relationship with the seasons.
Otogibanashi: Folktales of Japan
“In fact, Japan has many folktales such as “Uguiso no Sato” in which the heroines are tragic figures, reflecting the feeling that beautiful women who have an aura of sadness are graceful in a sense.” (pg. 172)
This makes me think of the actual ending of some of our stories like Cinderella and Sleeping Beauty. Because of companies like Disney, these fairytales are changed into something that is thought of more appropriate for children. However, when you read the real stories, many of them by the Grimm’s Fairytales, you see that they do not have happy endings as we were taught to believe.
Western culture has many tragic heroines in their fairytales. However, we do not like sad endings, and will often change the actual ending into something happy to placate the viewer. Tragic figures are not often viewed as something to strive to be like they are in Japanese culture. The Japanese, however, see tragedy as a good thing because it showed modesty, patience, and beauty and a sense of aware.
The Japanese use folktales as a way to convey beauty in visual ways and also emotional. Tragic characters, especially female characters, are seen as having a sense of beauty, patience, and a sense of pity. Women are used as a way to convey compassion and beauty as a result of their tragic life. It is seen as a virtue to be this way for the Japanese woman.
“Japanese folktales often contain animal characters that take the form of human beings, and these elements help explain the Japanese concept of nature in which people are thought to coexist with nature in a rather vague way.” (pg. 172)
In many of the movies I watched when I was younger there were animal characters. In Disney movies there was always an animal companion to the heroine or anthropomorphic characters that interacted with the main characters. In western films this isn’t always used to convey a sense of closeness to nature like in Japanese folktales, although there are times when it is similar. In films like The Princess and the Frog the main character Tiana is changed into a frog and has to find her prince to change back into her true form. The difference is that Japanese folktales use animal characters to convey a sense of nature in their tales. Typically, they are portrayed as humans that later reveal their true form after their human companion does something negative to them. In western folktales, the animals are characters in themselves, ones who are usually full of wisdom that helps the main character on their quest or journey.
In Japan, the sense of nature is an important part of their culture. They maintain closeness to it by celebrating the seasons and in their poems and folktales. The use of animal characters is done to remind the reader of the coexistence of nature and humans in a vague way. In their stories they write tales of men who marry a woman who is actually an animal, but has no knowledge of this. When he breaks his promise to her, he has to try to understand the real character of nature, even though he can never truly grasp it because nature in itself is vague and doesn’t want its true form shown.
Wabi Sabi: Simplicity and Elegance as Japanese Ideals of Beauty
“Simplicity, lack of polish, and asymmetry were all highly esteemed qualities in the performance of the tea ceremony, reflecting the Buddhist notion that the imperfect is the natural condition of nature that underlies all existence.” (pg. 226)
I like this quote because there is a beauty in simplicity and asymmetry. I often struggle with symmetry in my paintings, knowing that asymmetry creates a more interesting and thoughtful piece. In western culture, sometimes we forget that simplicity is beautiful. There is so much happening all the time, in social media, entertainment, etc, that our world is overrun by chaos. What we see everyday changed constantly, so that there is no simplicity in our lives anymore. We strive to feel or live simply, but this is different from the natural sense that Zen Buddhism was trying to teach. The Zen thought that simplicity and elegance in ma, is foreign to us as a culture.
Simplicity is a foundation of the Japanese culture because of the teachings of Zen Buddhism. The Zen teachings taught the notion of nonexistence. “Form is nothing but emptiness, emptiness nothing but form.” This is exemplified in the tea ceremonies that were performed. A sense of beauty should not be explicit, and shown in the lack of ornamentation and simplicity. Imperfection is the most true form of beauty.
“…rejection of apparent beauty and affluence is the ideal condition for enjoying wabi-sabi, which does not indicate definite features but is a quality recognized by the heart.” (pg. 228)
How do you feel beauty? What is beauty to you? The answers to those questions are different for everyone. We look inside of us to understand what beauty means to us. I know that what I think of as beautiful would be similar but different to each person. Western culture is so diverse and open to other ideals and thoughts that there is not one correct way of thinking of beauty. We are bombarded with advertisements and movies depicting the western ideal of beauty, usually one seen through the “male gaze.” The Japanese sense of wabi-sabi is more of a all over thought of beauty. Sabi creates the appropriate atmosphere of beauty, one that requires mental discipline for real understanding of beauty because it comes from the inside.
In Japan, many of the folktales spin tales of beauty that is not apparent. One has to think about why it is beautiful and feel the beauty inside. Rejection of apparent beauty is praised versus those that are obvious or superficial. In haiku and tea ceremonies, the idea of beauty is found through thoughtfulness, reflection, and simplicity. All of these aspects are sometimes lost on the chaotic west.
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Japanese Blog: What Makes Me American?
There are many things that make up what it means to me to be American. One of the biggest reasons is that our culture is so diverse and rich. The diversity of our culture is found in our food, music, and art. I love learning about new cultures and have access to this knowledge because of how culturally diverse we are as Americans. There is no single culture, so we are able to learn from each other.
I also feel a sense of pride in my country. My older sister and brother-in-law are both veterans, and it makes me proud to be a part of their family. I think your parents teach some of this patriotism, and mine definitely instilled a pride in my country. However, I also think that patriotism is different for everyone. For me, I am proud to be an American because of the good things the country has done for women’s rights, LGBTQ rights, and other freedoms. I know that in other countries these freedoms are not possible.
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Japanese Film: Blog #8
Considering The Do Spirits of Japan, Zen Buddhism is “ So thoroughly integrated into the Japanese psyche…” (p.73). What kinds of aspects did you see in the film? Explain the reason why you think so.
The Do spirit can be seen in the pilots and their way of like in the military. Zen Buddhism heavily influenced the bushido, which also heavily influenced the WWII soldiers. The characteristics of such as kanzen shugi (the beauty of complete perfection), seishin shuyo (mental discipline), and toitsu (integration and rapport with the skill) are all characteristics that the pilots possess themselves while flying.
Movie—Considering Hedataru to Najimu, what was the relationship between Kentaro, Keko and Kageura the first time they met? Why do you think Kageura act like that?
Relationships in Japan are established through hedataru and then deepened into najimu. In the movie, the siblings maintain their distance from Kageura while they sit together in his house. There is no feelings of najimu or even the thought of moving into the second stage, the moving through hedataru, because of his standoffish demeanor. I think he acts like this because Kentaro begins the conversation by saying that his grandfather was a coward like everyone else had. Kageura sees this as immature and insolent because he doesn’t understand who his grandfather actually was, a man who understood that each soldier’s life was more important than the war.
Movie— Considering Bushido, what is the perspective of old people (Hasegawa,etc) toward Miyabe? What word did they use to describe Miyabe and why did they use the word.
They all call him a coward. They used this word because he was afraid of death, which to them, is the ultimate honor and sacrifice. The bushido maintained intense loyalty and honor for their lords and for battle. They saw Miyabe avoiding fights and keeping his students from becoming kamikaze pilots as a disgrace to their country.
Movie—Considering Hedataru to Najimu and Shudan Ishiki, the sense of “uchi to soto” is more reinforced. What was Miyabe’s situation in the Kamikaze (around 1914). Think about the relationship between Miyabe and Izaki and answer the question and explain why you think so.
Miyabe was considered an outsider or uchi because of his stance on kamikaze piloting. He didn’t want to die because he wanted to get back to his wife and daughter. He cared more about how they would be affected by his death more than how the country of Japan would be affected, unlike most of his peers. He tells this to Izaki one night while exercising in the forest. This would be an example of how they started as hedataru but moved into the second stage, becoming closer as Miyabe divulged something about himself that was very personal. He considered Izaki as more of an insider, or uchi, than an outsider.
Movie—Miyabe said to Izaki, “I don’t want to die” and Izaki felt an “intense loathing”. Why is that? Use the Japanese key concepts and explain why you think so.
He felt an intense loathing because they considered death in the war as one of the highest honors for a soldier during the war. It goes back to the bushido way of thought. The soldiers like the samurai, believed in a strong sense of duty and were ready to sacrifice their life in battle. Those who faced death prized honor and loyalty to their lords as warriors. For the samurai an honorable death meant that their families would be rewarded and treated well, but during WWII honor and loyalty was the most important reason. Miyabe’s statement looked weak and dishonorable to Izaki.
Considering Shudan Ishiki, what is the negative effect of groupism in this film? Explain it comparing with Kamikaze and suicide bombers.
Shudan Ishiki leads to people losing their individual thought. They become so ingrained in what the group wants that they forget their personal sense of right and wrong because they don’t want to be ostracized from the others. The negative effect of this can be seen in the kamikaze pilots in the film. They believe that sacrificing their lives will help Japan after the war. However, this led to a lot of them dying in vain because many didn’t even reach the ships they were supposed to destroy. In addition, many of the higher ranked officers were forced to sign up for the unit whether they wanted to or not. The same can be said for suicide bombers. They have the same kind of groupism and thought that if they sacrifice their lives, they will in the end help the effort they are fighting for.
What is the connection between this film and “The Last Ronin”? Do you see “bushido” in this film? How do you think it affected this war? Explain the reasons.
The soldiers have a lot of similarities with the samurai. Both have a strong sense of bushido in placing high regard for honor and loyalty. In The Last Ronin, Magoza doesn’t die in the raid like the other samurai. They see this as disloyalty and dishonor on him and try to kill him at one point in the movie. In Eien no Zero everyone sees Miyabe as a coward because he doesn’t want to die in the war. The idea of ultimate honor of the bushido is the reason Japan moved to create the kamikaze program.
Movie- To whom did Miyabe switch the plane and why did he do it?
He switched planes with Kentaro and Keiko’s grandfather, Kenichiro. He switches with him because Kenichiro got hurt trying to protect Miyabe during a battle. Miyabe doesn’t want to see him die in vain like the others in the program.
Who do you think the person who saved Matsuno with bloody sword was?
I would say that Kageura is the one who saved her because he has a sword that “thirsts for blood.” Although, I am not completely sure when this happened in the movie because I watched the movie a few times and couldn’t find a time when it was mentioned at all.
Considering the prior concepts we learned in our classes, which one did you see in this film? Explain why you think so.
Uchi to soto and hedataru to najimu play a huge role in the movie. At the end when Kenichiro comes to try to help Mastuno and her child, she sees him as an outsider and maintains her distance. She doesn’t allow him to help their family with money or any other way. She refuses to let him buy juice for her daughter or give them gifts when their cold. As their relationship grows, they move into the second stage of hedataru and become closer. Later, they move into the final stage of najimu and end up falling in love and getting married.
What do you learn from this film? Tell us the most striking fact from the film.
I thought it was interesting that there were many soldiers who resisted the kamikaze program and thought that it was insane. I thought they were volunteers who wanted to show their loyalty to Japan by sacrificing their lives. Instead, as shown in the film, there are many who didn’t want to do so at all. They wanted to live and be with their families.
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Japanese Film: Blog #7
Hedataru to Najimu: Japanese Personal Space
“…to invite someone to one’s house in an effective way of moving through hedataro. Here the terms uchi (inside) and soto (outside) are important. Uchi is a space that indicates one’s own world; soto has nothing to do with oneself. Therefore, a person who is invited to one’s house has permission to enter one’s personal space” (pg. 110)
I relate to this example because I see my home as very personal and don’t like it when people try to come over without letting me know first. When my friends come over without asking or letting me know they’re stopping by I feel annoyed because I didn’t give them permission to enter my personal space. Even with family, people I would consider in my inner circle (uchi)
For people in Japan, inviting someone into their home is a way to move through hedatori, or shorten the distance between two people. I think that in America we have a similar feeling. Most people invite others into their homes because they consider them friends or want to become closer to them. Homes are very personal and intimate places to us here as they are in Japan. They are places where we can fully relax without having to entertain someone else. So when you invite an outsider (ushi) into your home, you are showing them that you want to get closer in your relationship.
In Japan, you cannot build a relationship with someone without moving through hedatori because relationships are not built on individual ideals, but on the group’s point of view. Building relations means patience, a reserved attitude, and require a lot of time as a result. However, I think Japanese believe that this builds stronger relationships than others because of the time they take to invite and accept people into their lives.
“For example, ‘the Japanese family builds mutual trust by simply staying together rather than having conversations. Each person has his or her own privacy even though they are in the same room. They should not know what the others are thinking even though they know what the others are doing.’ “ (pg. 111)
I chose this quote because it reminded me of when I was growing up. When I was in my pre-teens and into my teens, I spent a lot of my free time in my bedroom. I didn’t share this room with anyone so I spent a lot of time alone playing video games or watching TV. My parents used to tell me to come down and join the family but in reality, they were also sitting in separate rooms doing their own thing. None of this separation, however, took away from the relationships that we built together because we didn’t think we needed to be together all the time to be close.
This is a good example of some of the differences between the US and Japan. As I mentioned before, my family usually spent their free time in separate rooms but this didn’t detract from our personal relationships. Najimu is a relationship where there is no distance between people. My family has a relationship with najimu even though we spend our time separately. I don’t agree that everyone has their own privacy even though they are all in the same room. This sounds like the opposite to me, but then again, it is a cultural difference. Privacy to Americans is being alone and/or isolated, whether that is positive or negative.
I think that relationships between families are very different in Japan than the US. In the US families are more physical with their affections and vocal as well. In Japan, people utilize chinmoku to communicate their affections more than voicing it. I think the same can be said of the naimu relationships. The concept of “staying together” originated in the high population of the country, showing people that they are not isolated because there are people in close proximity. They feel a sense of najimu in their relationship because of this sense of closeness and a sense of harmony as a group.
Shudan Ishiki: Japanese Group Consciousness
“Individuals within the same group have a tendency to act within a similar way, partly because doing the same thing makes people feel relaxed but it also helps in protecting themselves from being ostracized (murahachibu).” (pg. 196)
I think that this is similar in the way that kids and teens act in social groups in school. They will adhere to whatever the group wants to do rather than voice their opinion because it might make the rest of the people mad at them or make them not want to be friends anymore. Friendships are very important to young kids because it is their only way of communication outside of their families. As a result, sometimes kids get into trouble because their friends convince them to do something they don’t want to through peer pressure. When I was younger this happened to me all the time. I think a lot of kids in American can relate to this sort of “group think” and peer pressure. Sometimes is it negative pressure and sometimes it is positive.
Harmony within close groups is considered extremely important to Japanese relationships. To keep this harmony, many people yield to the thoughts and ideas of the others in their group even if they don’t agree. To do this, they will manipulate what they mean (honne) and what they say (tatemae) depending on the situation. Sometimes they use silence (chinmoku) to communicate. Loyalty to your group is vitally important, so doing or saying anything to the contrary would break this harmony. So they try to maintain an attitude of support.
“Japanese society is made up of numerous interdependent groups, each with its own common consciousness and tacit understandings, which are conveyed without words.” (pg. 195)
I view this individual group dynamic as the same or similar to when someone in the US is a part of more than one social group. When I am at work I act differently with our customers than I do with my friends. This has everything to do with uchi and soto. Our customers are considered soto, or outsiders I only come into contact with occasionally. On the other hand, I view my friends as uchi, or in my middle or inner circle. In my group of friends, we have our own personalized understandings of each other that we alone share, which I believe is similar to friend groups in Japan. However, I think one of the biggest differences is that Americans are more willing to accept outsiders into their middle and inner groups than the Japanese.
Interactions between group members in Japan place a higher importance on the entire group’s ideas than the individual’s. It is considered a foundation of Japanese society and each group develops their own social codes of behavior through chinmoku, or non-verbal communication, the distinction of uchi and soto, and the emphasis of harmony. They use these skills of communication to build an inner circle (uchi) of people they can trust and be relaxed around. Sometime, however, they have to yield their own thoughts to the group’s and utilize tatemae to not actually say what they want to keep the harmony.
The Do Spirit of Japan
“…there are patters or forms to follow, practice is repetitive, and moves must be repeated thousands of times and perfected before new techniques may be learned. The purpose of such discipline is ‘not only to learn new skills but also to build good character and a sense of harmony in the disciple’” (pg. 75)
This practice of repetition of form and pattern making reminds me of practicing artwork or learning music. Mastering skills takes long hours of practice where a person repeats the same thing over and over again until they’ve mastered it. Then they can move onto a new technique, usually one that is harder than the previous. When people use this kind of repetitive technique in learning, they appreciate the outcome more than if it came more naturally to them. When I want to learn a new watercolor technique or way of painting with oils, I practice it over and over again until I think I have a good grasp on it.
In Japan, the Do Spirit was created out of Zen Buddhism, which taught that the Buddha-nature resides in all things including humans who just had to experience it to achieve enlightenment. As the numbers grew, there needed to be teachers to train others in the Zen Buddhist way. These teachers taught students the traditional Japanese arts, which many people still practice today.
“In other words, simply learning patterns by rote, which has never been advocated in Zen thought, does not foster creativity, growth, and development unless you “go beyond the form.” Most individuals today, however, tend to follow the forms blindly and stay at surface levels…” (pg. 77)
I think that this happens to a lot of adults and especially college aged students because they are expected to get their jobs/work done at rate that exceeds what they are capable of. They are not capable of finishing this caseload because they are not good or incompetent, it is because their boss or professor expect too much in too little time. According to the University of Akron, for every credit hour we have of in-class work, we should be doing the equivalent of one hour of work outside of in-class time per week. So, if you have a 3-credit course then you are supposed to be doing 9 hours of extra outside work. When you think about students, like myself, who have 18 credit hours then you realize that there are simply not enough hours in the week to accomplish these tasks without shortcuts. However, shortcutting your work doesn’t help you grow as a student or in your job later.
I think that some people in Japan have this problem because of their workload as well. The idea that maintaining harmony in your workplace and the sense of gambari contributes to this. Karoshi, or death from overwork, is a huge problem in Japan. As a result, the do spirit is diminished because people are focusing more on their work than on advancing knowledge or skill. They do not think outside the box because that is not what their jobs/bosses expect of them.
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Japanese Film: Blog #6 The Last Ronin
Considering Bushido, how did Magoza’s acting demonstrate Bushido? Choose two of his actions and explain the reasons.
Although Magoza abandons his lord during the time of the battle, he agrees to keep his lord’s child safe and raise her as his own. This is an example of the absolute loyalty to his lord that is a part of the bushido way. The other samurai see him leaving the raid as an act of disloyalty and abandonment, however, he is actually following his lord’s orders. He follows this order dutifully until the end, promising to change his appearance , name, and even saying he would sacrifice his life to accomplish this. This is the ultimate act of loyalty to his lord, an act of bushido.
At the end of the movie, Magoza commits seppuku, or suicide by disembowelment. This is considered the most honorable death for a samurai, one that many committed in the movie for their lord. Throughout the movie, Magoza’s integrity as a samurai was brought into question. In one scene, as he was cleaning the grave of his lord, samurai from his lord’s group stumble find him. They attempt to kill him, but ultimately leave him after beating him. Magoza’s act of seppuku illustrates that they were wrong, and that his integrity was never in question because he did what his lord commanded. He was the most loyal samurai to his lord, raising his daughter and keeping her safe.
“Giri does not have an equivalent concept~” (p.95). What is the difference between Giri and the English word “obligation” Compare and explain the differences of each word.
Giri is the concept of social obligation in Japanese culture. It came into being because of the closeness of working environments, like the rice fields, between people in ancient Japan. They exchange twice during the year called chugen and seibo. They exchange gifts to maintain the harmony of their groups, however, this is not always done voluntarily. Even when people do not want to give a gift, they still have to because it is a sign of goodwill.
Giri has roots in obligation, but it is more about keeping harmony within groups. Obligation for Americans is different because we are largely more independent. We don’t give gifts when we don’t want to because we don’t feel a sense of obligation, even if it means creating bad feelings between two people. Sometimes this is even done intentionally to show their anger or displeasure with a person or situation. Japanese people wouldn’t do this because even when they don’t want to give a gift, their sense of giri requires them to.
Considering Bushido and Giri, what are the differences between Giri and Bushido? Using scenes from the movie, explain both concepts.
Giri is the social obligation to that is rooted in moral principles or duties that everyone has to obey in social relationships whether voluntarily or involuntarily. When a person receives goodwill from someone else in the form of help or gifts, they are obligated to return this goodwill in the same way. A good example of this in the movie is when Kane gifts the homemade kimono to Magoza as she gets married. It is a way of her returning a feeling of goodwill for all he had done while raising her.
Bushido is the set of principles, ethics, and way of living for lords and samurai in feudal Japan. It involved proficiency in weapons, martial spirit, absolute loyalty to one’s lord, a strong sense of personal honor, devoition to duty, and the courage to end one’s life or die in battle. Magoza exemplifies this when he commits sheppuku. He desires to die without regrets while showing that, in the end, he was loyal to his lord by raising his daughter and marrying her off to the merchant’s son.
While giri and bushido have many similarities, they are also very different. One of these differences is in the fact that giri is a social obligation that is performed by all, not just samurai or lords. Only samurai or lords strived to live in a bushido way.
Considering the Japanese Ie system, what scenes of the movie represent this concept? Choose two scenes and explain the reasons.
In the ie system, the head of the household, which was the senior male of the family, had the final say in who or when his children married. A good example of this in the movie is when the son of the merchant lord wants to marry Kane. Instead of him going to her and asking for her hand, his father goes to Magoza to arrange the marriage. Magoza, has control over who Kane will marry and encourages her to marry this boy. She becomes upset and says she doesn’t want to because she is in love with Magoza. However, because of the way the ie system works, she doesn’t have a choice and ultimately marries the son.
The ie system is also honored the worship of ancestors. Magoza goes to the grave of his lord to make sure it was cleaned and maintained. He does this because he is the father of Kane. Ancestors were considered as a unity of the souls of all the other family members. They were believed to become hotoke, or Buddhas, after death which represent supreme existence of a being that has reached the stage of spiritual enlightenment. It was believed that they looked after the living family members, so when Magoza cleans the grave he is making sure that Kane’s ancestors are happy and won’t curse her.
Considering the Japanese Ie system, what kinds of conflicts/contradictions does this concept bring into the relationship between Magoza and Kane?
Even though Magoza raises Kane like a father, she falls in love with him. Magoza doesn’t have the same feelings because he sees her as the last of a great house, someone that has a greater purpose. This raises a conflict between the two when the son of the Chaya family wants to marry her. As the head of his household, Magoza knows that she must marry into a wealthy family because that is what his orders from Kane’s mother were. Kane feels betrayed when he tells her this, thinking that the affection he showed her was false. Magoza knows that he must follow the duty of his lord and use his status in the ie system to encourage/force the marriage arrangement between Kane and the Chaya family whether Kane wants it or not.
Considering the Japanese Ie system, “51 percent of people think that men are treated better than women in the family, while 40 percent think that men and women are treated equally”(p.124). What do you think about it comparing with American culture. Use your experiences and explain the reasons why you think so.
I think that in American families, boys and girls are treated more as equals than they are in Japan. I grew up with only sisters, but I know from my experiences with my male cousins that we were all treated equally and fairly. Within my immediate family, all of my sisters and I are treated equally as well. In my family, both parents have jobs and are expected to have a hand in raising their kids. My older sister, for example, works from home with an international social media network, but my brother-in-law pulls as much weight when it comes to providing for my niece and nephew. I grew up in a large family where the majority of which was female so we all have a strong sense of female empowerment in our jobs, families, and other aspects of our households.
However, men are still treated more fairly across the board in the US when it comes to education and jobs. Boys are given more access to STEM education than girls, which can give them a higher chance of getting better, higher paying jobs. My boyfriend works in the tech world as an iOS developer and we have had many discussions on the discrepancy of males and females in the field. We agree that it is because boys are pushed toward jobs in fields that advocate maths and sciences more so than girls, who are pushed towards jobs that advocate for English and writing.
Movie—Among 3 concepts we learned in this session, what term does it fit to explain the following scene from the movie?
When Kichi heard that Magoza escaped from the important battle, Kichi was very confused and puzzled. Why was Kichi confused? Explain it using one of the concept and why you think so.
I think that Kichi was confused because according to the concept of bushido, samurai were not allowed to go against the order of their masters. Loyalty to one’s lord, devotion to duty, and courage to sacrifice one’s life in battle were very important amongst samurai who followed to bushido way. The rest of the samurai knew that they would not survive the battle as they had all pledged to die, but still went because their lord bid them to. Dying in battle was not considered a bad thing because it brought the samurai pride, honor, and, as long as they lived a good bushido life, death without leaving any regrets. Death in battle also brought fame to the warriors, which was passed to their families who were then rewarded and treated well by their lord. Going against his lord’s order violated all of these things, and put Magoza’s personal honor at jeopardy. He had been a good servant to his lord when he left so it was confusing to Kichi as to why he would flee.
Movie—What do you think of Magoza’s acting at the end? Find the citation from the textbook and explain why he did it.
I think that Magoza’s act of seppuku at the end of the movie was admirable for him. For samurai who follow the bushido way, seppuku is the most honorable death. According to the book, “the abdomen was regarded as the place where the soul and affection dwelled, so the samurai showed their integrity this way.” Magoza committed suicide because it revealed his true integrity. He had fulfilled his duty to his lord and lady by raising Kane to a fine young woman and married her off to a wealthy merchant, which would guarantee a good life for her in the future. The act also displays the courage of the samurai, showing a satisfaction in killing themselves with their most prized possession, their sword.
Considering the prior concepts we learned in our class, which concepts do they use effectively in the film? Why do you think so?
I believe that the film exemplified bushido very well. Magoza lived the life of busdo through his act of following his lord’s orders to raise his daughter. Later, in the movie, the samurai that accused him of desertion begged forgiveness for accusing him. They understood that his devotion to his lord when above and beyond that of any of them.
I also think that the film illustrated chinmoku very well. There were many moments of thoughtful silence where the characters displayed emotion or though. The once scene that really impacted me was when Kichi finally understood what Magoza did for their lord after he discovers Kane. Magoza asks him what Kichi will do with this information and Kichi responds that it is settled. They share a silent and emotional moment of understanding, both men thoughtful of the loyalty displayed by Magoza.
Reflective inquiry— Share whatever you want to tell considering your personal perspective.
I thought this movie was very impactful and illustrated many concepts that we have been learning in class. The end of the movie, when they show Magoza raising Kane was both emotional and sentimental because he is remembering them as he is about to commit seppuku. It was almost like his life was flashing before his eyes, showing him that everything his sacrificed was not in vain. The ending made me sad because, although Magoza’s act of seppuku was the ultimate honor, death is bittersweet.
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Japanese Film: Blog #5
Bushido: The Way of the Warrior
“…Bushido involved not only martial spirit and skill with weapons, but also absolute loyalty to one’s lord, a strong sense of personal honor, devotion to duty, and the courage, if required, to sacrifice one’s life in battle or ritual.” (pg. 41)
I chose this quote because it reminds me of the expectations of we have for soldiers in the U.S. In this country when you join the army you are now responsible for maintaining the high expectations that the country has for you. You have a special status in society much like the samurai. They are expected to hold a high moral standard, are trained to handle weapons, be loyal to their country and President, and are devoted to their duty. When a solider dies in the field, or even off, they are honored to the highest degree because it is seen as a sacrifice for their nation and its people.
The difference would be that Japanese bushido is rooted in the training of the mind and spirit as much as the body. The practice of Zen Buddhism is important to the samurai bushido because it calmed their mind during battle. The goal of Zen Buddhism was for people to achieve satori, or spiritual enlightenment. When they did it was said to experience conscious of the Unconscious, also known as mushin or “no mind.” It was only then that they could attain the ultimate secret of practicing martial and aesthetic arts. They strove to use mushin to unite the body and the spirit, which would relieve their fear of death.
In modern times, the bushido spirit is a little different. Much of the Japanese have lost the spirit or are not interested in keeping it as a trait. Those who encompass it seem to do it unknowingly, especially the negative aspects like in karoshi. I think that many Japanese today people view bushido as an aged way of thinking that doesn’t apply to them.
“…bushido can still be found in the martial and aesthetic arts, which follow certain forms (kata) that are practiced repeatedly until practitioners master the form and enter the state of “no-mind.” (pg. 47)
Artists like myself practice our art over and over again until we master the form. When I was learning to paint with watercolor I had to practice the new techniques everyday until I felt like I had a grasp on it. I feel like this is the same as modern bushido spirit. Watercolor is a very free form of painting that was unlike anything I had done before. Sometimes I have to relax my mind and top thinking so much about what I’m going to do and just let me fingers and hand guide my movements through feeling and not thinking. I feel like this is the closest I will ever get to a state of “no-mind” like those who studied Zen Buddhism.
The idea of practicing over and over again is something that both Japanese and western societies like the US have in common. American parents, teachers, coaches, and mentors encourage kids to keep trying when they are attempting something new. In the US this is done to teach persistence, patience, and determination. In Japan, I believe that the bushido spirit does the same while also asserting a more ideas of loyalty and the unification of the body and spirit.
The bushido way is no longer a large part of the modern Japanese culture, although there are some instances where it is still seen. Largely, it is based on individuals, some having a strong sense of bushido and others who are uninterested in it. In my opinion, I think that some of the people who are moving away from the bushido way is because of the negative ways it impacted Japan in the past and present. Bushido, in part, led to kamikaze pilots in WWII and now leads to karoshi for many company workers. Suicide is still thought of the only way to show ultimate loyalty to their leaders or company, which has an overall negative outlook for many young Japanese people.
Giri: Japanese Social Obligations
“People who received goodwill from others in the rice field in the form of help in transplanting and reaping rice wanted to return that goodwill, and those who provided the assistance must have expected something in return. In addition, people who lived in the same hamlet…carefully noted whether they actually received something back.” (pg. 95)
Giri is the custom of returning something for goodwill. The concept reminds me of when someone does a favor for another person and that person gives them something in return as a thank you. For example, when my dad was painting our house when I was younger his friend came over and helped. When they were finished my dad took him out to dinner and bought him a bottle of whiskey to say thank you.
While there is no perfect translation of the term, giri is practiced in western societies like the US. We have customs of returning something for goodwill to maintain harmonious relationships at work, at home, and with friends. We exchange gifts all the time like cards during Valentine’s Day and birthdays. I think the biggest difference is that we do not always expect a gift when doing a favor for someone else. If I go out of my way to help my younger sister fix her laptop I don’t expect a gift or anything else in return. I do it because she asked for help. This doesn’t hurt our relationship in any way. Whereas in Japan, it would be considered ignorant to not give something to the other person and who would be very upset with you.
In Japan, the concept of giri is deeply rooted in the history of rice growing. People had to work closely together and help each other during the tough days of planting and harvesting rice. This built a custom of returning gratitude through gifts or gestures that remains strong in the Japanese culture today. It’s so rooted that they follow this custom even if they don’t actually feel gratitude. People from the west might view this as dishonest and wonder why even do it if you don’t actually care, but the custom is more nuanced than that. Japanese people always place harmony in relationships over everything else so this is one way that they are able to achieve that with their peer groups.
“On Valentine’s Day, women give giri choko to men they may not have any particular liking for as a means of preserving the harmony of human relationships; on the other hand, they give honmei choko to men they really care for.” (pg.98)
Valentine’s Day in the US is much more of a romantic holiday than it is in Japan. The action of giri choko makes me think of when we are young and exchange Valentines with our whole class in elementary and middle school. Even if you didn’t like someone you still had to give them a gift so they didn’t feel left out. I think that it similar to giri choko just on a different scale since in Japan it is performed between two adults.
In America, for adults, giri choko might seem a little weird or inappropriate. We do not give gifts to men that we don’t have any sort of relationship with because it would be seen as improper. We have other holidays designated for this kind of gift giving like Boss’ Day. Women do not give gifts to men they’re not in a relationship with just to maintain harmonious relationships. Also, Valentine’s Day is considered a mutual holiday in the US meaning that women and men exchange gifts. If a woman gave her boyfriend a gift on Valentine’s Day she would expect one in return immediately. However, in Japan it is the opposite. Boys perform okaeshi on White Day, a month later, to return the gifts.
While Valentine’s Day is relatively new holiday in Japan, it is a reflection of giri. The exchange of gifts is not just a reflection of love, but also a way to maintain harmonious relationships with others. Women do this by separating the two forms of social duty into giri choko and honmei choko. Separating the two makes it easy for everyone to understand her intentions with no misunderstanding.
The Japanese Ie System
“The position of women was low in the ie system since it was believed they were inferior to men. Even if they married well, women were in a weak position because they could be sent away for any reason.” (pg. 120)
I chose this quote because I grew up in a family with no brothers and a strong female influence. I have 3 sisters and it is very foreign to me to think that women are viewed as inferior in any way. Growing up I was taught to be independent and not rely solely on my husband or boyfriend. My parents instilled that I should work hard in school and at work to make my own money and pave my own way. My dad was the only man in my house, but my mother was equal to him in every way. They both worked hard to raise my sisters and me, both having their strengths and weaknesses.
In the US the concept of women being inferior to men, however, is not an altogether foreign concept. Women are largely seen as inferior and are told that their role as a wife and mother should outweigh their ambitions. At the same time, the role of women in the US compared to Japan is still very far ahead in regard to female independence. Many women have families and work to support their families like their husbands. They have a say a bigger role in finances and other household things. In Japan, it is sometimes hard for single women to get jobs. Women are supposed to marry and have children to maintain the family line of their husbands. Oftentimes, they are solely responsible for raising their children, including all the things that come with that like feeding, clothing, and so on. Husbands play a much smaller role in the raising of children because it is seen as the wife’s job.
In Japan, women are viewed as inferior to men because of the ie system. Patriarchism is one of the main components of the ie system that still has influences today. The male is the head of the household and has to maintain order, power, and influence in the family. Family members obeyed his orders to maintain a level of harmony in the group. Modern Japan is still inclined by this even though there are more nuclear families. Typically males are the ones who work to bring the family money and have the final say in all matters like marriage, household, and legal.
“Second, the law allowed parents to control the lives of their children because they needed the consent of their parents when they marries, divorced, took part in adoption, or engaged in business or other occupations. Parents could choose where their children lived, and managed their children’s property and that of their children’s wives.” (pg. 123)
I personally could never imagine having to ask my parents, or more specially my father, for permission to do any of the examples in the quote. It’s a little mind-boggling to imagine having to explain my reasons for wanting a divorce and hoping he agrees to it. Divorce and marriage are very personal, and I think it would be inappropriate and uncomfortable to have to explain why I wanted one to my father.
In the US, this amount of power is not given solely to the father. More often than not, power is divided more equally amongst father and mother. However, even then, they do not hold these rights of power over their children. American children don’t need to go to their parents if they want to start a business, or be told where they could live. There are plenty of times when children marry someone that their father disapproves of, but the father cannot stop the marriage from happening just because he doesn’t like the potential spouse. In Japan, even though this code was ended after WWII, it still has influence over families. If a woman’s father disapproves of her marriage partner, he may cut her out of his life as a result. People in Japan take into consideration the opinions of their parents much more than those in the US. So if a father disapproves of a potential spouse, his daughter might take hi more seriously than someone from the US.
In Japan, before they revised the civil code after WWII, the Japanese lived under a revised code of family law that defined the father as the head of the household. He held the right of power over his children because it was considered sacred and to be obeyed. One of the reasons this was done was because it was a good way to ensure obedience and the family line. If the father can oversee who his sons and daughters marry, then there is a higher chance of a good match that will lead to heirs. The same went when it came time for the sons to look for jobs. They had to be approved because the father wanted to make sure that the son could provide for his family and bring pride to his whole family.
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Japanese Film: Blog #4
Although the Japanese may not be conscious of aimai, its use is regarded as a virtue in Japan…” (p.9). In the film, find the scene that you think that aimai is regarded as a virtue and explain why you think so.
When Akira the children are talking about their mother coming back after Akira finds out that she had already been married and wasn’t, he tells them that she’s doing okay. They ask him how he knows and he says he just does. He’s using ambiguity to ease their minds that she’s working hard and will return someday when he knows it’s now impossible.
Considering Aimai, ambiguity is a big part of human relationships in Japan and the film. Thinking about the relationships between mother and son in this film, describe the scenes of them and explain why you think so.
The mother in the movie uses aimai frequently when she interacts with the children, especially Akira. When Akira and his mother are travelling to the train station so she can leave again, he asks her if she has told her new boyfriend about them. She responds in a vague way, saying that she will “eventually”. She’s evasive when he asks her when he can go to school, choosing to answer in a roundabout way to change the subject. She uses aimai to get her way because she is selfish and wants a life without her children but knows that it will upset them if she told them outright.
What are the differences for the daily lives of young children in Japan and US? Think about your days in children and describe how it is similar or different?
In Japan, children are able to walk alone in the city as young as six years old. It is not uncommon for young children to ride the bus or the train by themselves, to shop for dinner supplies, or hang out at the convenience store reading magazines. When the landlady comes to collect the rent and they tell her their mother is in another city for work, it was normal since a lot of parents have to do that. However, it is completely different in the US. Children are closely watched at all times by their parents. They are not allowed to play outside alone or be alone in general unless they’re at home. If a person found children living alone who’s parents were gone for work, the police would’ve been notified and the children taken away.
Considering Uchi to Soto, what kinds of concepts of Uchi to Soto are described in this film? Think about social relationship between kids (in the small apartment) and society (outside, eg. Convenience store, school)
The children see everyone as “outsiders” and keep them at a distance. In Japan, relationships are built on harmony within groups because it gives them a sense of security. When their mother leaves, Akira becomes the head of the household and has to preserve this sense of security for his younger siblings. They have to work together as a unit, putting their individual wants aside for the harmony of the whole. Akira wants to go to school, have friends, and play baseball, but when he tries to do this he upset the balance of uchi. They do let in Saki, an outsider, but she becomes another member of the inner circle rather than maintaining a level of soto, or someone from another group.
Considering Chinmoku, the textbook mentions that “…silent, it may imply a wide range of meanings, such as consideration or sympathy, modesty, agreement, patience, embarrassment, resentment, lack of forgiveness or defiance, and apathy” (p.55). I think you saw a lot in this film. Choose the one scene that the most difficult Chinmoku to understand for you and explain how YOU (American) to react and why.
When Akira and Saki are leaving to take Yuki’s body to the airport one of the children asks if this means goodbye. Neither of them replies, choosing to stay silent instead. They walk in silence to the airport in silence, carrying Yuki the whole way. There is a silent understanding between the two of sympathy and agreement on the situation.
What I found the hardest to understand was how they couldn’t talk about what happened. They take it upon themselves to take her body to the airport, but don’t think to tell anyone else. It becomes another secret for the family to bury. I feel like they should’ve told someone, the landlord or a policeman, anyone. Perhaps then they could’ve gotten themselves out of that situation and started living better lives.
MOVIE—What happened for Yuki at the end?
Yuki was standing on her tiptoes on a chair and fell, presumably hitting her head on something, and dies. Akira wants to take her to see the airplanes in Haneda Airport, where her mother said she met her father. So, they placed her body in a suitcase with her favorite stuffed animal, the boxes of strawberry chocolates that she liked, and left the apartment to take her there.
MOVIE— What do you think the ending? What happened to the kids? Why do you think so?
I want to believe that their mother came back or that the police were notified and their lives got better, but I don’t think it did. I believe that the mother never comes back and the children end up staying in their apartment, struggling to survive in secret. It’s a n extremely sad ending because they have to endure horrible aspects of life, like the death of Yuki, when they shouldn’t at such a young age.
I believe that the movie ended this way largely because of the concepts of amae and uchi to soto. Japanese people have always placed an importance on amae because it preserves harmony and solidarity in groups, especially between mother and child. kids and Saki are no different. Their mother breaks the bond of amae, but because they still hold onto it, they hope that she will one day return, even though Akira knows she won’t. Uchi to soto distinguishes between insiders and outsiders. The children and Saki form a very close bond that wouldn’t allow them to tell anyone outside of their inner circle that they needed help. Saki understands that breaking this bond would result in chaos within their circle. I believe both of these things are a large part of why they kept their secret life a secret.
What did you think about the film? Think about American social structure and counterparts for neglecting children.
I thought the film was very sad because there were many times that the children or Saki could’ve reached out for help but chose not to. That aspect is not very different from some of the child neglect cases you hear about in the US. Children often think that if they tell someone about what is going on they and their parents could get into trouble. In the US, there are many risks involved in these kinds of cases as well such as abusive foster homes and separation of families. I don’t know how the Japanese social work structure works, but I assume that it is similar in that regard. Moreover, I have to wonder if they would merely find their mother and give them back to her, which would start the cycle of abandonment all over again. I think Saki didn’t say anything because she felt it wasn’t her place since she was technically an outsider.
It was also sad to see Akira and Kyoko struggling to maintain responsibility for their brother and sisters while also trying to live like normal kids. They have to figure out how to feed, cloth, and wash them when his mother doesn’t send them enough money to survive. When Yuki dies Akira feels responsible because he was playing baseball instead of being at home.
Reflective inquiry—-How do your brain work in regard to watch this movie? What is the most difficult concept for you that it showed in film very well but you truly don’t understand? Why is that?
It was sometimes hard to understand chinmoku in the film. Silence in communication has so many different meanings attached to it like awkwardness, anger, agreement, and so on. I think that the cultural differences between Japan and the US make it a little harder to understand. If someone is silent in the US, you can read the context clues or their body language in order to form an opinion of what they meant. However, Japanese people tend to be a bit more stoic in their interactions because of uchi to soto, so you can’t always do the same for them. The film uses chinmoku a lot and sometimes I had to really think about what was going on to understand the implications of the silent communication.
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Blog #3: Japanese Film
Aimai: Ambiguity and the Japanese
“When people are asked, “How did you do on the examination?” for example, they will often answer, “Maa-maa” even if they did well. If they said, “I did well,” they could be thought of as arrogant or overconfident.
I chose this quote because as students I think we can all relate to it. When I do well on a test or exam, especially if I thought I would do poorly, I want to tell everyone about it. I tweet about it and text my boyfriend because I feel a sense of accomplishment an pride in my work. However, when I’m with other students and know that they didn’t do as well, I’ll be more ambiguous in my answer when they ask me how I did. I do this so I don’t come off as arrogant or not sympathetic to their predicament. Similarly, if I am with people I don’t know well and we’re talking about grades or accomplishments, I will be more ambiguous when I talk about my work for the same reasons.
I think that Western societies use aimai language like maa-maa in certain situations. For example, Americans often ask each other “How are you doing today?” The expected answer is usually “good” or “not bad” or something just as ambiguous, even if we are having a bad day. We hardly ever expect a real answer because we are just being polite.
When a person uses “maa-maa” they do so because they don’t want to come off as arrogantly knowing more than their friends. This is a normal thing in Japan who place high importance on group think dynamics. They choose options that benefit the group rather than themselves as individuals. They use ambiguous language so they don’t upset the balance of harmony in these groups.
“For the Japanese, silence indicates deep thinking or consideration, but too much silence often makes non-Japanese uncomfortable. Whereas the Japanese consider silence as rather good and people generally feel sympathetic toward it…” (pg. 12)
Silence in conversations in Japanese culture is something I noticed a lot when I started Japanese interviews with musicians. Sometimes they are asked a question and they take a long time to answer, even if it is a one word answer. I noticed this because in America this isn’t done. In interviews here people are expected to give rapid answers. I realize now that the Japanese use this silence as a way to convey aimai. So, many of these musicians were probably trying to be vague or obscure when giving an answer.
I can see how this would be a challenge for non-Japanese people to understand. In the US, when someone goes silent in a conversation we assume that they either are not listening or don’t understand the topic. If we ask a question and a person takes too long to respond we get nervous that they will disagree or say no. This can result in irritation because western societies are more used to quick responses.
Japanese people have no problem with long silences in conversations because it indicates deep thinking or consideration. You see it often when watching movies or interviews in Japan. It’s normal to take your time to come up with a good answer instead of saying the first thing that comes to mind. It is also used to indicate aimai like if the person wants to say no but can’t do it directly.
Uchi to Soto: Duals Meanings in Japanese Human Relations
“The Japanese have long stressed the need for harmonious relationships within the same group (ushi) but are often not good at associating with those from other groups (soto).” (pg. 218)
People have a hard time interacting with people they consider to be outsiders of their group. I know that I have a hard time meeting new people because of these sort of feelings. I get shy and am afraid that they won’t accept me for various reasons like my appearance or personality. I feel like Japanese people have sort of the same problem, but the uchi/soto interactions are a little different in that they are more about the hierarchy of the ie system. Because there are more strict rules about how to act towards others in Japan, they are more apt to stay in their comfortable inner circles.
I think that wen you compare western socities and Japanese customs like uchi/soto we have some things in common. Both of us agree that people act a certain way at home or around people we are comfortable with versus our “outside” personality. I think the difference is that the Japanese believe in a more rigid inner and outer circle than we do. They place a huge importance between distinguishing family members and outsiders, which ends up making them not very good at accepting new people.
The uchi/soto system in Japan is the driving force behind the dual meanings of human relations. Harmonious relationships within their inner circle (uchi) are most important. They place a higher importance on what the group wants over their own feelings and doing anything to upset this balance is looked down on. Thus, they avoid associating with other, outsider, groups (soto).
“Even today, if a person’s language, skin color, habits, or appearance are different, many Japanese will regard them as soto, or outsiders, and will ignore them in order to live more easily in harmony among members of their own uchi groups.” (pg. 219)
The feelings of uchi/soto remind me a lot of clique relationships in school. When you are in a certain clique, you reject anyone you would consider an “outsider.” A lot of the times these cliques are based on appearance or perceived social status. Sometimes when a person interacts with an person from an outsider group, they are shunned or made fun of. Thusly, people don’t interact with a lot of people outside of their group so they don’t upset the others and make them mad.
Some western societies have similar feelings of uchi/soto as Japan. For example, the US routinely discriminates against Native Americans even though historically they were here long before colonists. They have been forced from their lands onto reservations and considered “outsiders” in their own country. On the other hand, western countries are generally more open to accepting certain groups or individuals outside of their inner circle. We place a large value on being accepting of others more so than that of Japan.
Japanese relationships are based on the strong distinction between the inner and outer groups. This distinction is so they feel a sense of security within their inner group. They have no problem discriminating against outsiders because they are thinking more of the harmony of the group more so than the feelings of the outsider.
Chinmoku: Silence in Japanese Communication
“Husbands and wives tend not to use overt verbal communication and try to understand each other by nonverbal means, especially when they attempt to express tender emotions. Silence in this case may reflect their feelings of embarrassment caused by closeness or intimacy…” (pg. 54)
In the US we sometimes say that “silence speaks volumes” when it comes to relationships. Some couples, especially older ones, don’t feel the need to talk all the time because they are so attuned to their significant other that they don’t need to. For newer couples, silence can mean shyness or embarrassment, much like the Japanese. However, I think the Japanese strive for more nonverbal communication so they don’t have to fill the void with unnecessary words. I think for western societies, it depends on the people in the relationship. My boyfriend values silence, but feels the need to talk sometimes when it is better to be quiet. He’ll sometimes start talking about nothing because he doesn’t want me to feel like he’s ignoring me. I don’t think that couples in Japan have the same problem because of their desire to learn each other through chinmoku. This could be confusing to westerners because we value more direct spoken contact when expressing our feelings.
Japanese couples express their true feelings through silence rather than speaking. Their silence is caused because they don’t want to embarrass themselves or are uncomfortable with intimacy. As a result, they use silence as a way to smooth communication to avoid hurt feelings and contribute to harmonious relationships. They take their time with communication rather than rush through and potentially hurt their significant other.
“The Japanese may also be silent not only to avoid conflict with others but also to hurt someone or keep them at a distance. When people feel angry or in disagreement with other, they may not directly express their feelings but often just keep silent and ignore the other person.” (pg. 54)
Being silent as a way to communicate your displeasure or anger with someone reminds me of “giving the cold shoulder.” Sometimes when I’m upset with my boyfriend I’ll ignore him for a while until my anger has passed. I do this because a) I’m upset and don’t feel like talking to him but also to b) not say anything that could potentially hurt his feelings further. Western societies have a similar way to deal with people who anger them. They’ll ignore text messages or brush them off when they try to talk to them. In clique situations, sometimes people will use silence as a weapon to make an outsider feel bad about themselves or their actions, which can lead to bullying like in Japan.
Silence in Japan is typically used to indicate thoughtfulness or hesitation to find a good way of harmonious communication. This kind of silence is known as enryo-sasshi, and doesn’t mean that they are not listening or have no ideas. It means they are using silence to show reflection. Sometimes they leave their true intentions unspoken as a result. This kind of silence could mean that they are trying to avoid conflict, but sometimes they do it to keep someone at a distance. Because silence is so prevalent in Japan, this can be very hurtful because the person is unaware of the silent person’s intentions and it upsets the harmony of the group.
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Japanese Film: B#2 Questions - Jiro
Considering Gambari, the textbook mentioned that “As Matsumoto (1994, p.142) also notes, in Japan working hard and straining when serious are considered to be good; it is neglectful not to try hard, and the ideal is to make an effort seriously, regardless of the results” (p.86). Describe how Jiro approaches his job with the relationship with his two sons.
Sometimes Jiro seemed to spend more time at the restaurant more than spending time with his sons while they grew up. When they were younger he says that he didn’t see them very often because he was always working. He even recalls a time when Takashi would exclaim to his mother that a stranger was sleeping in their house when he took the occasional day off. However, his spirit of gambari led him to work those long hours. His sons talk about how poor they were when they were younger while their father was an apprentice. However, they admit that the high standards, or gambari, that their father held for himself was passed onto them, which they appreciate now that they are adults. They learned to work hard as a result.
Considering Gambari, do you think Yoshikazu who is the oldest son will ever exceed his father, Jiro’s gambari? Explain why you think so.
I do think that he could surpass his father’s gambari, but it will be very difficult. Jiro has spent his whole life working hard to create the best possible sushi he can. He has shown his gambari through strain and effort. People regard his sushi as some of the best in the world and see him as very influential. In Japan, the eldest son inherits the family restaurant when his father can no longer work. So, for Yoshikazu to be equal to or surpass his father in the same place, he has to be twice as good as his father. If he makes the same level of sushi, he would be seen as inferior. Still, as long as Yoshikazu works hard and patiently, he could someday exceed his father.
Considering Kenkyo, which scenes do you consider Kenkyo? Explain why you think so.
The relationship between the apprentices, Yoshikazu, and Jiro is an example of kenkyo. One aspect of kenkyo is to be modest and polite while showing consideration for others. Another aspect is the strict hierarchy of power. There is a scene where one apprentice is checking the flavor of some fish marinating. He asks Yoshikazu for his opinion who then asks Jiro. There is a hierarchy in place in Japan where elders are always the most respected. The apprentice asked his sempai Yoshikazu first because he is his elder. However, Jiro is the senior of both of them so the decision is left to him to make. If the apprentice had only asked Yoshikazu this would’ve been seen as insolent, just as if Yoshikazu had heard Jiro’s opinion and disregarded it. they all work for Jiro’s approval because that is the only thing that matters.
Considering Kenkyo, when “Jiro” got Michelin’s 3 Stars, almost all Sushi was created by Yoshikazu. How important do you think Jiro is to the restaurant? Explain the reasons why you think so.
I think the spirit of Jiro’s gambari is very important to the restaurant. If it wasn’t for his hard work and determination to create the best sushi he could, they wouldn’t even be there. However, I don’t think that he is important in the physical aspect of creating sushi and running the restaurant. Yoshikazu created all of the sushi for the Michelin representatives, but because of kenyo, he didn’t take responsibility for the award. That goes to his elder or sempai, Jiro. If Yoshikazu had taken credit, according to kenkyo, it would’ve been seen as extremely disrespectful as he is the kohai, or subordinate.
Amae (dependence) is related to another characteristic of Japanese, Enryo (restraint) that stands alongside Amae in the Japanese human relationships. Is Amae present or is Enryo present in the relationship between Jiro and Takashi (the second son)? Use a scene in the movie that demonstrated this in order to explain your opinions.
I believe that amae is present between Jiro and Takashi. Amae is found in the relationship between child and parent but also between two adults. In the scene where Jiro and Takashi are talking about him opening his own sushi restaurant, I believe that Jiro shows his amae for Takashi. He tells him that if he is ready then he needs to go, but needs to understand that there is no going back. Jiro thinks it’s wrong for parents to coddle their children and not push them to strike out on their own whether they succeed or fail. Jiro mentions that some may disagree but he and Takashi understand that it comes from a good place so any hard feelings are forgiven because they are family and are in each other’s inner circle.
What is the advantage and disadvantage of Gambari in the U.S.? Explain why you think so.
An advantage of gambari in the US would be that it makes us work hard to achieve our goals. Americans gambari like the Japanese in school and work so that we study hard and work hard. It reminds me of the “American dream,” which is the idea of if you work hard enough anything is possible. I think that is the closest translation of gambari to Americans. Gambari tells us to keep trying our hardest even when we fail because the act of striving patiently to do our best is the ultimate reward.
A disadvantage of gambari is the unpleasant feeling of having free time, which is very important in American culture. We believe that having free time to pursue interests outside of work is a positive thing for many reasons. One reason is that we can relax and recharge so that when we return to work our performance is better. Another reason is that we want to spend time with family and friends. Furthermore, we value free time because Americans believe that if you work too hard you become dull and boring. So, we use gambari very carefully as to not forget other important things in our life.
Write the BEST Jiro’s quote that shows Gambari very well. Why did you choose the specific quote?
“All I want to do is make better sushi. I do the same thing over and over, improving bit by bit. There is always a yearning to achieve more. I’ll continue to climb, trying to reach the top bit no one knows where the top is. Even at my age, after decades of work, I don’t think I have achieved perfection. But I feel ecstatic all day. I love making sushi. That is the spirit of the shokunin.”
Gambari is about working hard, being patient, and hanging on even if the outcome isn’t what you want. I think this quote embodies this spirit in Jiro the best because it shows that no matter how good he gets, no matter how many people praise him, he still strives to work hard, be patient, and hang on. After his heart attack he came back to the restaurant. Even though many men his age have retired by now, he still makes sushi every day. Even though his knows that after all this time he has never reached perfection, his gambari won’t let him stop working to achieve it.
Reflective inquiry— Among the four concepts, which one is the most difficult to understand. Analyze why you think so comparing with your own experiences and American (or your country’s) standard.
I think that gambari is the hardest concept to understand because it is very complex. It has many meanings that could be opened into even broader meanings. The most difficult aspect of gambari is the difference of hard work between Japanese culture and American culture. While we share the same concepts of working hard and patiently, Americans tend to believe work is secondary to our personal lives. We value free time over work. There are aspects of my job that I love, but I go to work to make money so I can spend time with my family and boyfriend. I place more importance on personal work, like my art and cooking, than I do my job. On the other hand, Japanese people place a huge value on the work they do at their jobs. Their gambari sometimes can negatively affect their personal life because they will overwork themselves as to not let down their peers. I feel the same way about not disappointing my boss and teachers, but there is a limit that I think the Japanese do not share. Americans place a hard boundary between their work and free time, which is understood and expected. We don’t feel like we are disappointing our bosses if we get our work done and leave on time. However, many Japanese people wouldn’t feel the same way.
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Japanese Film: Term Analysis #1
Gambari: Japanese Patience and Determination
“Americans say to a person who is busy working “take it easy” or “don’t work too hard”; in contrast, the Japanese say “gambette” (or work hard) as a sign of encouragement.” (pg. 86)
In my opinion, many if not most Americans see work as a burden and a way to make money so they can do things they actually like. It makes me think of the saying, “I work to live; I don’t live to work.” We enjoy spending time outside of work whether it is with our families, friends, or alone. We covet personal time and believe that relaxing reenergizes us so we can work at our best when we return to our jobs. I think that because the Japanese have such a strong sense of work ethic and personal/professional responsibility towards doing their best at all times, it would make sense that they would say something along the lines of “work hard” over that of more relaxed saying.
Japanese people see hard work and strain during serious moments as a positive thing. If they do not even try then they are considered neglectful or careless. In contrast, Western countries like in the US look down on overworking. The only cases where we think “overwork” is generally okay are in the medical field (hospitals) and public services (firefighters, police officers). We don’t see this kind of long hours as “overwork” and commend people in these types of fields for working long hours. However, factory workers frequently work 12-hour shifts and are not commended for their hard work.
In Japan, the view of working hard is very different from the Western perspective. From their perspective, gambaru means doing one’s best and hanging on. Company workers gambaru (work hard) to raise their company’s sales and even children use it to study hard. It is used as a way to encourage others and to say they will not disappoint their loved ones. They believe in gambaru because it encompasses their spirit of determination, even if the result isn’t what they hoped for.
“…sometimes this kind of gambari causes negative results. A typical example is karoshi, or death from overwork, which has been increasing year by year.” (pg. 88)
Death from overwork, for me, is somewhat of a foreign concept. In America we don’t have to deal with this kind of situation because most people would quit before this could happen. There are many industries that have 12 hour work shifts and there are no laws that say employers are required to give meal or rest breaks. However, it is uncommon for that to happen because they wouldn’t be able to keep employees if they did. In the US it is not a negative thing to quit a job if the employee thinks their employer is mistreating them in this kind of way. It would actually be encouraged in most cases.
There are similarities between the concept of “bad workers” with the US and Japan. Employees who take too many breaks or call off a lot are looked down on in American businesses. The same could be said of Japanese workers who take rests or doesn’t put in extra hours. Even in the US workers who put in overtime every week are seen as better workers and are usually the first to be promoted. However, there is still a limit on overworking in the US that Japan doesn’t seem to posses. Japanese people can be laid off for not taking overtime, whereas those in the US could just be looked over for promotion.
Gambari is important very important in Japanese culture and karoshi seems to be the extreme of it. Japanese workers want to gambari (work hard, be diligent, be patient) because they will be looked at in a positive light as a result. However, in Japan, employees are sometimes forced to work insane hours without breaks or holidays. As a result, many die from heart attacks or strokes. Some attribute this to the worker’s gambari because they are being so diligent and so focused they cannot rest. Although, some seem to understand how wrong karoshi is, it is still under reported because employers cover it up to avoid responsibility.
Kenkyo: The Japanese Virtue of Modesty
“The expression of humility in English is a kind of understatement, within the spirit of ‘you and I are equals.’ Japanese modesty, on the other hand, carries the connotation of ‘I’m your inferior’ through the expression of negative self-images.” (pg. 146)
For me, when someone expresses humility in situations like when giving me a gift or doing something nice for me, I never see it as a way of them saying that they are inferior to me. The same goes when I express humility. I’m not saying you’re better than me, or I’m better than you. I’m just expressing my feelings of modesty and vise versa. I see the Japanese way of expressing kenkyo as humility as their way of expressed their inferiority at the honorific level. The honorific system is extremely important to the Japanese so when they seem to overly express their humbleness, I see it as way of them saying, “I understand that you are my senior and I respect your opinion.”
In the US we have ways of expressing humbleness and humility in the forms of expressions and body language. We are different from the Japanese people though, when it comes to the meanings behind our expressions of humility. Americans are less willing to say that we are inferior to anyone else unlike the Japanese. Japan is also broken up into a hierarchy of varying degrees of power in interpersonal relationships that doesn’t exist in the US. I believe that the biggest difference between the US and Japan lies in the fact that we are not willing to be inferior to anyone while people in Japan follow this hierarchy and are willing to say they are on a lower level than their senior (sempai).
Japanese people would see this kind of humble display not as bad, but as a positive way of expressing their sincere humility in a natural way. Whereas we almost lie about being humble in the US, they strive to be honest about feeling this way. They believe in the hierarchy of power and displaying kenkyo is one way of following this rule. Sometimes they come off as too negative or overly humble to Westerners because of this.
“One dictionary states that kenkyo mean sunao to hikaeme. Hikaeme gives the impression of being reserved, and sunao has a variety of meanings, including “gentle, mild, meek, obedient, submissive, docile, compliant, yielding,” and so on. Many of these adjectives in English conotate a weak character, but in Japanese sunao is always seen as a compliment.” (pg. 147)
When I read the meanings behind sunao and hikaeme it makes me think of how different the US is from Japan. They make me think of traditional roles of women in the US, but also the current roles expected of Japanese women. These roles like “meekness” and “obedience” are expected
These forms of kenkyo would not be seen as positive traits to have in Western countries. Growing up, we are taught to have a healthy skepticism of authority and to have independence. When I was growing up we were taught to express our curiosity and ask questions. It was encouraged in school to ask questions.
The meanings behind sunao and hikaeme as defintions for kenkyo are seen as positive in Japan. Teachers praise children who display these characteristics of sunaona iiko because they place a high value on modesty. Children who are quiet and do not ask many questions are praised as good students over those who are seen as disruptive.
Amae: The Concept of Japanese Dependence
“For example, they feel giri (obligation) when others, toward whom the have enryo (restraint), show kindness to them. However, they do not express their appreciation as much to people they are close to and with him they can amaeru.” (pg. 18)
When examining the quote, I interpret the meaning similar to when a stranger is nice/polite to me in public. I feel a sense of obligation to be polite back, especially in situations where they hold the door open for me or help find something in a store. On the other hand, in my personal relationships I’m more relaxed and don’t feel so much responsibility to thank my friends or family. I think this is because they already understand that I am thankful for their help or for doing things for me and don’t need me to voice it aloud. With strangers, or people outside of my inner circle, I feel that sense of obligation because they don’t have the inherent knowledge that I am thankful for their kindness.
Amae refers to someone depending on the kindness of others is the basis for all harmonious relationships. I do think that amae is more present in western cultures for people in the outer circles. People in the US do depend of the benevolence of others even when those people are complete strangers. We expect a level of courtesy, politeness, and support from other people in social situations because we are taught these traits will make us good people when we grow up.
The Japanese feel obligation towards others, especially strangers, because they see relationships in three types: the “inner” circle, middle zone, and “outer” circle. When they interact with people in their inner circle they don’t worry about guilt because they are so close that amae gives them confidence that they would be forgiven if they betray their trust.
“First, the Japanese have difficulty saying no, in contrast, to Westerners, who are able to do so more easily. The reason for this is that Japanese relationships, which are based on amae, are unstable; that is, people hesitate to refuse others for fear of breaking this bond.”
I have no problem saying no in certain situations, however there are times when I struggle to do so. My sense of amae towards others who I care about makes it hard for me to say no when they ask a favor. I don’t to let them down or betray their confidence/trust in me so sometimes I agree to do things even though I shouldn’t because I don’t have the time to devout enough attention to them.
I don’t agree that the concept of amae isn’t found in Western societies, I believe that our sense of amae is slightly different than the Japanese. While we do rely on the kindness of others, we don’t think this is the only brick in the foundation of relationships. Westerners are much more independent than the Japanese when it comes to relying on others, so their sense of giri (obligation) is lessened making it easier for them to say no.
The Japanese have a hard time with saying no because their entire relationship, whether mother/child or worker/boss, is based on amae. This foundation is unstable because it can be broken at any time if they shake the feelings of amae, like when they refuse others. When they want to be close to someone they offer a present or ask to treat them to a meal. They do this because it is a way of establishing a debt between them and a foundation of amae is created.
Honne to Tatemae: Private vs. Public Stance in Japan
“The Japanese do not like to express themselves in a straightforward manner for fear that it might hurt other’s feelings, so they are usually careful about what they say and often use tatemae in order to get along well with others. (pg. 115)
I can relate to this situation. There are many times when express an opinion or the like in a way that would be socially acceptable, while holding back on my real opinions. I do this so I don’t offend the others I’m with. However, when I’m with people I am more confortable with, I can openly express my opinions because I am not worried about offending someone.
In Japan, it is normal to phrase a question in a way that is not straightforward because it is important to them to not offend others. They typically do not express their real feelings so they use tatemae in social situations. Westerners might find this confusing in situations because we are more open to expressing our true feelings. For example, if a person is visiting someone’s home in Japan and it’s time for dinner, a Japanese person may ask, “Won’t you stay for dinner?” in western societies like the US, we would see that as an invitation to stay. However, in Japan, it is a subtle hint for you to leave. Japanese people would understand the hint, but westerners would miss it and may end up overstaying their welcome.
Japanese make use of hone and tatemae extensively in their day to day life as it is very considered a virtue to not openly express their true intentions. As a result, their true intentions or motivations and their actual word don’t always agree. Japanese people wouldn’t have a problem differentiating between what a person says (“Won’t you stay for dinner?”) and what they actually mean (it is time for you to leave). This interaction is formulaic in Japanese life.
“…honne is used in one’s personal space, but tatemae is used in more public forums such as business meetings, which are often rather ceremonial occasions, because tatemae agrees with commonly accepted social standards.” (pg. 116)
The use of tatemae in public, like during business meetings seems very comparable to ways that we act in similar situations. Because tatemae refers to motives of intetions that are socially tuned based on societies norms, I see why there is a separation from honne. Most people, including myself, express ourselves in a certain way in public than we do in private.
There are many social standards that societies share, including acting a certain way in public. Western societies may be confused by the subtleties expressed in honne and tatemae, which could cause discomfort for everyone involved. Japanese people are more attuned to the subtleties than their western counterparts, who may see the interactions as confusing or even annoying. I think some western societies would wonder why not just be more straightforward, but in Japan, this is not accepted. They place a high value on not expressing their true intentions and place a higher regard for other’s feelings.
Japanese people can understand the subtle differences between honne and tatemae because it is a natural part of their interactions. They are able to switch between the two and are unaware of any misunderstandings that it may cause to outsiders who are not used to this way of interacting.
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