Category Archives: Japan

Wordcatcher Tales: hagitoriya, ekiben daigaku

I learned two new Japanese idioms related to transport in Delayed Departures, Overdue Arrivals: Industrial Familialism and the Japanese National Railways, by Paul H. Noguchi (U. Hawai‘i Press, 1990), on pp. 41 and 46-47, respectively:

Hagitoriya 剝ぎ取り屋 ‘peeling-taking-doer’
or hagashiya 剥がし屋 ‘causing.to.peel-doer’

Commuter culture is a common feature among all transportation systems. However, the JNR worker had to contend with the intensity of this culture in Japan more than his Western counterpart. Twice a day the major urban centers in Japan become transportation madhouses which pale the images of New York’s Grand Central Station. Commuters have acclimated themselves to a high tolerance for discomfort in an over-crowded mass transportation system and have devised complex strategies for coping with these stressful conditions. They have learned the technique of sleeping while standing as well as the best way to fold and read a newspaper to minimize the use of space….

A direct result of this overcrowding on commuter trains was the creation of a specialized occupation, the oshiya ([推し屋] pusher), whose job it is to make sure the commuter is safely shoved into the railroad car before the doors are closed. The counterpart of the oshiya is the hagitoriya [剝ぎ取り屋 ‘peeling.off-taking-doer’, or hagashiya 剥がし屋 ‘causing.to.peel-doer’], or the one who pulls out passengers who insist on boarding an already overcrowded train so it can depart. Some of these trains carry more than than 200 percent of their rated capacity.

Ekiben daigaku 駅弁大学 ‘station-boxlunch-college’

Another part of the culture complex of the railways in Japan is the various box lunches (ekibentō) sold at many stations. For some older Japanese they are symbolic of railroad transportation itself. The box lunch sold at any particular station is distinctive to that station, and some have achieved considerable fame throughout the country…. These box lunches have persisted into modern times; even on the bullet train one can purchase a bentō as the train passes through a geographical region famous for a particular kind of box lunch…. A number of idioms built around ekiben have crept into the Japanese language. For example, in the postwar period after higher education was made more available to the Japanese masses, the nation witnessed a phenomenal growth in the number of colleges and universities under the new educational system. Obviously, these were not of the same calibre as the prestigious national universities and the selective private colleges. As station box lunches could be found almost anywhere, so, too, could these fourth-rate institutions be discovered throughout Japan. Hence they were labeled ekiben daigaku (station box lunch colleges).

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Some Loanwords in Indonesian/Malay: A

From: Loan-Words in Indonesian and Malay, ed. by Russell Jones (KITLV Press, 2007), ignoring the far too numerous loans from Arabic, Dutch, and English.

Chinese

aci (Amoy) elder sister
ahsiu (Amoy) dried, salted duck
a i (Amoy) aunt (addressing younger than speaker’s mother)
akew (Hakka) term of address for boy (‘little dog’)
amah (Amoy) female servant
amho (Amoy) secret sign, password
amoi (Chiangchiu) younger sister; girl
ampai (Amoy) detective
angciu (Amoy) red wine
angco (Amoy) dried Chinese dates (Z. jujuba)
ancoa (Amoy) how can that be?
anghun (Amoy) shredded tobacco
angkak (Amoy) grains of red sticky rice (O. glutinosa)
angki (Amoy) persimmon (D. kaki)
angkin (Amoy) waist belt
angkong (Amoy) grandfather
angkong (Amoy) ricksha
anglo (Amoy) heating stove
anglung (Amoy) pavilion
angpai (Amoy) card game employing 56 cards
angpau (Amoy) present given at Chinese new year
angsio (Amoy) braise in soy sauce
angso (Amoy) red bamboo shoot
apa (Amoy) dad, father
apak (Hakka) old man, ‘uncle’ (lit. father’s elder brother)
apék (Amoy) old man, ‘uncle’ (lit. father’s elder brother)
apiun (Amoy) opium
asuk (Hakka) ‘uncle’, father’s younger brother

Hindi

abaimana anal and urethral orifices (with regard to ablution)
acita fine rice
anggerka gown
antari inner
arwa saw-edged knife
aruda rue (bot.)
ayah Indian nurse

Japanese

anata you
arigato thank you
aza hamlet

Persian

acar pickles
adas fennel
aftab sun
agar in order to
agha nobleman
ahli versed in; member of
aiwan hall
ajaibkhanah museum
akhtaj vassal
almas diamond
anggur grape
anjir fig
arzak beautiful gem
asa mint
asabat nerve
asmani heavenly
atisnyak fiery, glowing
azad faultless

Portuguese

alabangka lever
alketip carpet
alpayaté tailor
alpérés ensign, sublieutenant
andor (obs.) a litter on which images of saints were borne
antero whole
aria lower away (naut.)
arku bow (of a kite)
aria, aris-aris bolt rope, shrouds (naut.)
arkus arches (triumphal, with festoons)
armada armada, squadron, naval fleet
asar roast; barbecue

Sanskrit

acara program, agenda
adi beginning, first, best, superior
adibusana haute couture
adicita ideology
adidaya superpower
adikarya masterpiece
adimarga boulevard
adipati governor
adipura cleanest (etc.) city (chosen annually)
adiraja royal by descent
adiratna jewel, beautiful woman
adisiswa best student
adiwangsa of high nobility
adiwarna glowing with colour
agama religion
agamiwan religious person
ahimsa non-violence
aksara letter
amerta immortal
amerta nectar
amra mango
ancala mountain
anda musk gland
Andoman Hanuman
anduwan foot chain
anéka all kinds of
anékawarna multi-coloured
anggota member
angka number, figure
angkara insolence, cruel
angkasa sky
angkasawan astronaut; broadcaster
angkasawati astronaut; broadcaster (fem.)
angkus elephant-goad
angsa goose
aniaya violation
anjangkarya working visit
antakusuma cloth made from several pieces
antar- inter-
antara (in) between
antarabangsa international
antariksa sky
antariksawan astronaut
antariksawati astronaut (fem.)
antamuka interface (of computer)
antarnegara international
anugerah (royal) favour
anumerta posthumous
apsari nymph
arca image; computer icon
aria a high title
arti meaning
Arya Aryan race
aryaduta ambassador
asmara love
asmaraloka world of love
asrama hostel
asta cubit
asta eight
astagina eightfold
astaka octagonal bench
astakona octagon
astana palace
asusila immoral
atau or
atma(n) soul

Tamil

acaram wedding ring
acu mould, model
andai possibility
anéka various, diverse
anékaragam various kinds
apam rice flour cake
awa- free from
awanama anonymous
awatara incarnation
awawarna blanched, decolorized

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Lankov on the Soviet-run Popular Revolution in NK

The Sino-NK blog (“Northeast Asia with a China-North Korea Focus”) has an interesting column with the provocative title, A False Dichotomy: Professor Andrei Lankov on a Popular Revolution Imposed from Without. Here’s Prof. Lankov’s conclusion.

The Soviet involvement with the new regime in Pyongyang was considerable. Soviet control far exceeded America’s rather moderate influence in the South. However, the vast majority of Koreans did not know this. One cannot help but wonder, then: had the extent of Soviet control been fully known in the late 1940s, would such a revelation have had a decisive impact on popular attitudes towards Pyongyang’s regime? It is, after all, difficult to imagine that in 1946 North Korean farmers would have rejected free land had they known that this land had been bestowed upon them by the secretive Soviet viceroy and not by this young, plump guerrilla field commander named Kim Il-sung.

It seems that Korean historians are caught in a false dichotomy when they argue about whether the 1945-50 period was a time of foreign occupation or popular revolution. In fact, it was both. Irrespective of the Soviet advisors, who discreetly but firmly controlled developments, the major ideas resonated well with the majority of North Korean people and provided the language of the revolution. The Kim Il-sung regime of the late 1940s might have been a dependent or even a puppet one, but this does not necessarily mean that it was unpopular. Of course, its popularity was to a large extent based on naive expectations and illusions, but it was quite real nonetheless.

via The Marmot’s Hole

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Tohoku Japanese in Gone With the Wind

From: Mie Hiramoto. 2009. Slaves speak pseudo-Toohoku-ben: the representation of minorities in the Japanese translation of Gone with the Wind. Journal of Sociolinguistics 13(2): 249–263.

This study provides linguistic evidence that the use – and non-use – of Standard Japanese (SJ) in literary translation indexes social marginality in two societies (Japan and Southern American), and is based on socio-economic distribution rather than actual linguistic distribution. The main focus of this study is the investigation of the intertextuality and the transduction of the speech of the minority characters (namely, male and female slaves and poor whites) in the Japanese translation of Gone with the Wind (GWTW). While it is certain that the minority characters’ use of non-Standard Japanese – which strongly resembles the stigmatized Toohoku dialect, or Toohoku-ben (TB) – is a translation of the original non-Standard English (SE), the assignment to them of something resembling a particular regional Japanese dialect reinforces linguistic inferiorization of the slaves and poor whites, as well as TB speakers. The use of this pseudo-dialect is an important element in the linguistic representation of marginal characters and likewise underscores the salient marginality of TB in Japanese language ideology.

Two examples follow.

Sukaaretto-joosama, arigatoogozeemasu-da.
Sore wa, washi nimo wakatte-iru-da.

Yes’m [Miss Scarlett], thankee kinely, Ma’m.
Ah knows it …
NOTES: Polite verb ending gozaimasu pronounced as gozeemasu and followed by plain copula da. Washi ‘I, me’ is not commonly used by females in SJ (although it is in some regional dialects). Miss Scarlett uses the feminine form atashi.

Sungari (shingari) no hoosha desuda, Sukaaretto-joosama.
Zutto ushiro no hoodesudayo.

Back wid de las’ cannon, Miss Scarlett.
Back dar!
NOTES: TB “zuuzuu-ben” fails to distinguish su and shi so susu ‘ash’ and shishi ‘lion’ are homophones, and shingari ‘rear guard’ sounds like sungari. Polite copula desu followed by plain copula dayo.

The author wrote her dissertation on Japanese regional dialects spoken by immigrants to Hawai‘i, where Tohoku dialect features were stigmatized and Chugoku dialect features became the local standard among immigrants. Immigrants from Tohoku, esp. Fukushima, were far outnumbered by those from Chugoku, esp. Hiroshima.

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Americanizing Buddhist Worship in Hawai‘i

The website of the Nichiren Mission of Hawaii has a three long pages devoted to its history. Part 3 (of 3) recounts the changes after the end of World War II. Here are some excerpts I found interesting about adapting Japanese Buddhism to American Christian worship practices.

Chronologically speaking, the second half of the 100 year history of the Nichiren Mission of Hawaii begins with the 50th Anniversary celebration of the birth of Nichiren Buddhism in Hawaii. It is more practical, however, to draw a line in 1946, when Bishop Mochizuki returned from the relocation camp on the mainland U.S.A. and re-opened the Mission. The year marked the end of the Japanese-style and the beginning of the American-style Nichiren Mission of Hawaii. The impact of the war made the change inevitable.

The Japanese living in Hawaii and their descendants who had never been forced to choose between Japan and America, were forced to do so by the Pacific War. Most of them, quite naturally, chose to be Americans. The psychological change caused various changes in the Japanese American society such as the disappearance of Japanese kimono from the group pictures of temple events. Cut off from the roots in Japan, even Japanese Buddhist ministers changed—from sectarian to interdenominational in outlook. English began to replace Japanese in family conversation. Culturally, they have become Americans rather than Japanese.

On the other hand, as the constitutional freedom of religion and assembly was restored to Japanese Americans after the war, many of them flocked to the Buddhist temples and Shinto shrines, reacting to the religious suppression during the war years.

In the mind of those who flocked to the Buddhist temple, however, there was a subtle change. They felt like seeking refuge in Japanese Buddhism while refuting things Japanese. As a result, they were drawn by the un-Japanese Americanized Buddhism.

A positive effect of the Pacific War on Japanese Buddhism in Hawaii was the consolidation of inter-denominational friendship among Buddhist priests. Almost all Japanese Buddhist priests in Hawaii were sent to relocation camps on the mainland U.S.A. Living together as virtual prisoners in the confinement of these camps for several years required them to stand together. The solidarity among them resulted in the establishment of the Hawaii Buddhist Council to work together actively in the postwar years….

Activities of the temples were Americanizing in many ways: songs in praise of the Buddha were sung at Sunday School; sermons were given in English; and the Young Buddhist Association (YBA) was organized. On Sundays, services were performed in both English and Japanese. Prior to the war, Sunday services were held weekly but only a few members participated in them with most members preferring to visit the temple only for traditional services, such as ohigan and obon. However, as the temple activities became Americanized, members who visit the temple every Sunday increased and it became customary for everything to be carried out on Sundays. Also, under the auspices of the Hawaii Buddhist Council, joint services of the member temples became established as annual events.

Priestly costume also changed. Except for formal services such as ohigan and obon priests at that time wore a robe and stole over a white shirt, black tie and trousers in black. Today this habit has been abandoned except for the priests of the True Pure Land School.

Even the entertainment after special services became international from Japanese. A famous Korean dancer, Ms. Halla Pai Huhm, who became a temple member during Bishop Mochizuki’s tenure, performed traditional Korean dances with her disciples after the annual services for ohigan and obon.

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Wordcatcher Tales: biombo, subaru

Biombo – The Spanish term biombo ‘folding screen’ comes from Japanese byōbu (屏風 ‘wallwind’ or ‘screenwind’) for the same item. I first learned the term in the caption to Fig. 9 in the book I’ve been reading, Seven Myths of the Spanish Conquest. The figure shows an oil-painted canvas biombo depicting “The Encounter of Cortés and Moctezuma” as imagined by the artist Juan Correa c. 1683. It goes on to describe biombo as “a popular Mexican artform introduced by the Japanese ambassador to Mexico City in 1614”! This left me skeptical because Tokugawa Japan (1600–1868) is far better known for its policy of national seclusion (sakoku) than for international outreach.

But in fact Tokugawa Japan did engage in a bit of outreach before the 1630s. In 1613, Date Masamune, first lord of Sendai, had Japan’s first galleon built in Ishinomaki (one of the cities hardest hit by the 2011 tsunami). Later christened the San Juan Bautista and laden with ceremonial gifts, it set sail for Acapulco in New Spain with Japan’s first ambassador to the Vatican, Hasekura Rokuemon Tsunenaga (支倉六右衛門常長, also spelled Faxecura Rocuyemon in Spanish sources), who spent time in Mexico City in 1614 and again on his return trip in 1618. About 60 of his Japanese compatriots who remained in Mexico until his return were baptized there as Christians. Hasekura himself waited until he got to Spain before being baptized as Francisco Felipe Faxicura.

Subaru – I was shocked a few months ago to realize that I had never bothered to wonder what the name Subaru means in Japanese. The logo on Subaru cars should perhaps have given me a hint, but I only found out about the Japanese meaning from a linguist friend who was researching whether the position of the Pleiades marks a seasonal cycle in any languages I was familiar with in Papua New Guinea.

In Numbami, the two words used to translate English ‘year’ are damana, which also means ‘Pleiades’, and yala, which comes from German Jahr. According to Streicher’s (1982) Jabêm–English Dictionary entry for dam(o): “The Pleiades are the main constellation seen in Jabêm during the dry season (October to March), and governing their activities in their gardens, i.e. the felling of trees to clear the ground for new gardens; the burning and planting of fields is done according to the position of the Pleiades.”

In Japanese, ‘Pleiades’ is usually rendered into プレアデス星団 Pureiadesu seidan (= ‘star group’), but the older native Japanese name for the cluster is Subaru, and the Chinese character for it is 昴, pronounced BOU in Sino-Japanese. I’m not aware that the Pleiades play any role at all in Japan’s highly conventionalized seasonal cycles, but the constellation may be a convenient symbol of the five divisions of Fuji Heavy Industries that merged to create the Subaru car company.

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Vietnamese Disciples of Fukuzawa Yukichi

From A Story of Vietnam, by Truong Buu Lam (Outskirts, 2010), Kindle Loc. 2512-2567:

Phan Chau (or Chu) Trinh (1872-1926), like Phan Boi Chau, had his eyes fixed on independence for his country. Unlike Phan Boi Chau, he was a doctorate (tien si [Ch. 進士 jinshi]) degree holder and had made a short stint of two years in the mandarinate before engaging in a life of a political activist. He went to Japan with Phan Boi Chau, but came back with a completely opposite program of action. He seriously opposed any use of violence in the struggle for independence, and vehemently rejected any interference or assistance, military or otherwise, from any foreign country. He advocated a republican regime in which the people can exert influence over the conduct of public affairs. He promoted a slow but secure march toward independence and civilization, even if need be, under the leadership and guidance of the protecting power that is France.

In 1906, he wrote an open letter to the Governor General of Indochina in which he vented out his frustration in a scathing accusation of the indigenous mandarins who took refuge under the wings of the colonial authorities to abuse with impunity the common people of Vietnam. (An English translation of this document can be found in Colonialism Experienced, Ann Arbor, 2000, p. 125-140.)

In 1907, with a group of Confucian scholars such as Luong Van Can, Nguyen Quyen, Dao Nguyen Pho, Duong Ba Trac, Le Dai and Hoang Tang Bi, he helped create a new type of school modeled after the Keio Gi[j]uku University which was established in Tokyo by a Japanese educator and reformist, Fukuzawa Yukichi. The Vietnamese school was called Dong Kinh Nghia Thuc [東京義塾] (Japanese: Tokyo Gi[j]uku; English: The Eastern Capital Free School). Its existence was sanctioned by a decree of the French colonial government dated March 1907 and its demise was imposed by another decree dated December of the same year.

The school’s life was indeed short, but its influence on the people reached beyond any calculation. It was the first experiment in mass education. Thousands of students of all ages flocked to the school in the evening hours to listen for free to scholars talking frequently about the humanities: morality, human rights; occasionally about the social sciences: economics, political regimes. They taught national history; resuscitated famous personalities of the world; they discussed about the relative advantage of modernization versus westernization; they tried to inculcate into the young minds the virtue of patriotism, loyalty, propriety. Some teachers even introduced to their students rudiments of science and technology. Within a couple of months, branch schools were established in many other cities.

In addition, the teachers adapted dozens of old proverbs and sayings to contemporary situations; they composed songs in verse encouraging their students to learn the quoc ngu, not to hesitate to go abroad to study, to read newspapers everyday, to have their hair cut short, not to smoke opium nor to drink alcohol, not to gamble, not to succumb to female charms.

Such was the success of the school that the French authorities felt threatened and so they decided to shut it down in December of the same year that it opened. The ideal of non violence that had been ardently promoted by Phan Chau Trinh was put to a serious test and it failed.

For this reason, he wanted to experiment with something else. In 1908, in the province of Quang Nam, the people complained that their taxes were too high and the days they had to work without pay for the government too numerous. They took their protest to the provincial capital city in a relatively orderly demonstration. Rapidly, the movement spread to neighboring provinces. The repression came swift, harsh and not too orderly. Many scholars were implicated in the movement. The French executed Tran Quy Cap (1870-1908) a tien si degree holder (1904) and a member of the mandarinate. The monarchical tribunal sent Huynh Thuc Khang (1876-1947), Phan Chau Trinh and Ngo Duc Ke (1878-1929), all three tien si as well, to the infamous penitentiary on the island of Poulo Condore (Con Non or Con Son). Fortunately for Phan Chau Trinh, his resourceful friends alerted the Society for Human Rights which persuaded the government to commute his sentence to exile in France to start in 1911.

While living in exile, Phan Chau Trinh became the patriotic icon around which the Vietnamese community in France rallied itself. During the first world war, he was incarcerated at the Sante Prison, suspected of contacting the Germans for help to liberate his country. He must be innocent of this charge given his revulsion toward violence and his distaste for foreign intervention.

During his stay in France, Phan Chau Trinh wrote several books, among which the best known was a collection of poems he composed during his incarceration at the Sante Prison. Two books of his have been published and confiscated several times right after they were put on the shelves; consequently, they were known only by their titles. One was a Song to Awake the Soul of the Nation (Tinh Quoc Hon Ca [醒国魂歌 Ch. Xingguohunge?]), and the other was a long “epic” poem of 3620 verses written in nom in the style of six and eight syllables. Entitled Giai Nhan Ky Ngo Dien Ca (The Marvelous Encounter of Wonderful People, In Verses) it relates the adventures of a group of friends, belonging to all nationalities, bound together by the virtues of loyalty and friendship, even tinted with some romance. This epic poem was, in fact, an adaptation in verses of a book entitled Jia Ren Qi Yu [佳人奇遇] (Giai Nhan Ky Ngo) that Liang Qichao himself translated from a Japanese work [佳人の奇遇 Kajin no Kigū Strange Encounters with Beautiful Women by Shiba Shirō].

Phan Chau Trinh’s many requests to the Ministry of Colonies for his repatriation were finally granted in 1925. Back in Saigon, he gave a number of public talks on the subjects of monarchy and democracy, virtue and morals in the East and the West.

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Wordcatcher Tales: Menbei, Yuzusco, Hakugei

While we were shopping for light, comestible omiyage (souvenirs) to bring back from Japan this summer, we came across three products of linguistic as well as gustatory interest.

mentai + senbei = menbeiMenbei < mentai senbei – Korea is the source of one well-known item of Hakata (Fukuoka) cuisine, 辛子明太子 karashi mentaiko ‘spicy cod/pollock roe’. The name mentai apparently derives from Korean 명태 myeongtae ‘Alaskan pollock’. Its genus (Theragra) is different from that of the Atlantic pollock (Pollachius), but both fall within the highly prolific family Gadidae (< Gadus ‘cod’) ‘cod, haddock, pollock, whiting’. We bought a few boxes of spicy mentai-flavored rice crackers to share with our colleagues at work. Their pungent aroma caused some comment.

Yuzusco & ShogascoYuzusco < yuzu ‘citrus’ + (taba)sco – The fresh taste of yuzu (柚子) is very popular in Japanese cuisine and is used to flavor many different things: from savory chawanmushi to sweet honey, bitter tea, vinegar, wine, and even bath oil. We brought back some tiny jars of yuzu pepper paste and two hot sauces marketed as under the brand names Yuzusco and Shogasco (< shouga ‘ginger’ + -sco). I’m not sure if the makers of Tabasco have licensed just the last three letters of their registered trademark, but they apparently encourage co-branding. Nor am I sure where these products rank on the Scoville scale of spicyness.

Sampler of five types of shochuHakugei ‘White Whale’ – At a duty-free shop at Fukuoka Airport, we got a sampler of five small bottles of shochu, a longtime Satsuma (Kagoshima) specialty. (The cashier unboxed them and put them in little transparent baggies so we could take them through security!) They included 麦わら帽子 Mugiwara Boushi ‘barley-straw hat’, made from barley; two types of Satsuma 白波 Shiranami ‘white wave’ made from sweet potato (my favorite) with dark and light molds; 白鯨 Hakugei ‘white whale’, made from white rice; and 蕎麦蔵 Sobagura ‘buckwheat granary’, made from buckwheat. Shiranami is perhaps the most famous brand name of Satsuma shochu, but the other brand names were well chosen to reflect their ingredients. As one might expect, Hakugei tasted the most like sake. I prefer sweet potato shochu myself.

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Wordcatcher Tales: Dorui, Kangou, Funkyuubo, Fujo

The first tourist site we visited on our most recent trip to Japan was Yoshinogari Historical Park in Saga Prefecture, on a stretch of open countryside that turned up lots of artifacts from the Yayoi-period (roughly 300 B.C. to A.D. 300), including many large burial jars, when developers began to prepare the ground for a large shopping center. The site was then turned into an historical park featuring “one of Japan’s largest moat-encircled villages and ancient ruins.” In fact, another pair of visitors we met there were from Perth, Australia, a mother and her daughter who had won a national essay contest by presenting the case for Yoshinogari to be designated a UNESCO World Heritage Site.

The signs describing the major features of the park were quadrilingual—in Japanese, English, Korean, and Chinese (simplified characters)—and one of the guides we met was a young lady from Dalian, China, who spoke some English and Russian in addition to Chinese and Japanese. (She was eager to practice her English, which was full of reading pronunciations.) Thanks to the helpful furigana on those signs, I learned a few new Japanese words and readings that were not even in my old Canon Wordtank G55 electronic dictionary. Here’s a sample.

土塁 dorui ‘earth fort, earthworks’ – The earliest forts in Japan apparently consisted of earthworks, palisades, and moats. The character 塁 ‘fort, rampart’ can be a synonym for 砦 toride ‘fort, stronghold, entrenchment’, but is now much more common in baseball, where it means ‘base’, as in 塁審 ruishin ‘base umpire’ or 塁打 ruida ‘base hit’.

環濠 kangouring trench‘ – The usual word for the ‘moat’ around Japanese castles is 堀 hori ‘ditch, canal’, related to the verb horu ‘to dig’. By itself, 濠 gou is better translated ‘trench’ (also ‘dugout, foxhole’), another product of digging. The character 環 kan ‘ring, circle, loop’ also occurs in 環境 kankyou ‘environment, circumstances’ (lit. ‘circle boundary’) and 環礁 kanshou ‘atoll’ (lit. ‘fringing sunken-rock’).

墳丘墓 funkyuubomound-hill-grave‘ – The common word for ‘grave’ is 墓 haka (Sino-Japanese bo) as in 墓石 boseki, hakaishi ‘tombstone’ or 墓堀 hakahori ‘grave digger’. A normal-sized grave mound is 墳墓 funbo ‘mound grave, tomb’, but a seriously hill-sized grave mound is 墳丘墓 funkyuubo (with 丘 ‘hill’, read oka in many placenames). Grave-mound building was carried to even greater extremes during the next major period of Japanese history, the Kofun 古墳 (‘old tomb’) period (c. 250–538).

巫女 fujo, miko ‘shaman, sorceress, shrine maiden’ – After immigration from the Korean peninsula began, but before Buddhism was established (during the 8th century), the chief spiritual practitioner in Japanese villages was a shaman, who was usually female, although the etymology of 神子 miko lit. ‘god-child’ is gender-neutral.

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Wordcatcher Tales: Japanese Fish Names

During our recent travels to far-outlying corners of Japan we came across several local specialties that I had never heard of before. When I solicit the names for new dishes in Japanese, I often end up learning new fish names in English, just as I did long ago doing linguistic fieldwork in a coastal village in Papua New Guinea. Here is a sample of new fish we tried at izakaya last month.

Slender sprat sashimi

At the fine Umaya Restaurant beside JR Kumamoto Station, we ordered kibinago sashimi. After failing to find kibinago in my old Canon Wordtank G55 electronic dictionary, I asked the waitress if she could find out what to call it in English. She came back and showed me the gloss in her electronic dictionary, ‘silver-stripe round herring’. This slender sprat, Spratelloides gracilis, is often used as a bait fish, but also makes a very attractive dish of sashimi.

Mantis shrimp sashimi

On the way up from Kyushu, we stopped overnight at Shin-Yamaguchi, an old railway junction city (Ogōri) that was renamed and upgraded to a Shinkansen station but still proudly displays memorabilia from the old days. The owner of the izakaya we had dinner at was a train buff and the walls of our booth were covered with posters and photos of old steam locomotives. Among the novelties we ate there was shako sashimi, mantis shrimp (Squilla sp.) with ginger mustard sauce to counter the fishy taste. This creature I could find in my electronic dictionary, so I tortured the waitress with questions about old trains. We both recalled the days when the steam locomotive whistle would signal an upcoming tunnel, and we would quickly close the window so as not to get a faceful of soot. The next day we boarded the Super-Oki limited express bound for the Japan Sea coast and up the San’in Main Line.

Dojou karaage

Deep-fried dojo loach

After making a quick visit to Tottori’s famous sand dunes just in time for the sunset, our taxi driver called his contacts at Daizen, a busy new izakaya that he recommended when I asked where we could find a place that served local specialties. We ordered fried gobo chips, which are gaining popularity, and we ate two fish that were new to us.

Broiled rosy sea bass

One was loach, 泥鰌 dojou (lit. ‘mud-loach’) ‘dojo loach’, Misgurnus anguillicaudatus, also called ‘weatherloach’, a member of the carp order (Cypriniformes). The other was broiled nodoguro (lit. ‘black throat’) ‘rosy sea bass’, Doederleinia berycoides (also called 赤鯥 akamutsu ‘red gnomefish’) in the family Acropomatidae (lanternbellies, Jp. hotarujako ‘firefly fry’).

Poached nibbler

At a small mamasan-without-papasan izakaya next to our hotel in Tsuruga, we tried mejina nitsuke ‘poached nibbler’. The Japanese name, 眼仁奈 mejina, applies to both the genus Girella and the subfamily Girellinae ‘nibblers’, members of the Kyphosidae (sea chub) family in the order Perciformes. We spent a long time talking with everyone else there: the very hospitable self-employed proprietor, who served as her own buyer, cook, and waitress (and single mother); a very talkative traveling digger and inspector of wells and tunnels; and three ladies from Shikoku on a hiking trip, one of whom had a daughter just back from Ethiopia with JICA.

Sea bass sashimi

Our second evening in Tsuruga we went to a much larger izakaya that had been too busy by the time we showed up the night before. There we had suzuki sashimi, which our waitress described as light and tasty when I asked what kind of fish it was. I hadn’t heard suzuki as a fish name, but in Japanese taxonomy, 鱸 suzukiJapanese sea bass or sea perchLateolabrax japonicus seems to be the type species or genus for a whole suborder and order of bony fish, the equivalent of Perc- in Percoidei (スズキ亜目) and Perciformes (スズキ目).

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