Category Archives: Japan

Japanese vs. American Baseball Practice

From: Wally Yonamine: The Man Who Changed Japanese Baseball, by Robert K. Fitts (U. Nebraska Press, 2008), p. 272:

Many Americans state that the Japanese practice too much. “I believe that the Japanese put more emphasis on practice than actually playing the game,” said Gene Martin, who later played for Yonamine. Leron Lee, who played for the Orions during the 1980s, adds, “To show their fighting spirit, the Japanese would focus on how hard they could practice and how long they could practice…. So when they would get into the ball game, they couldn’t really perform up to their abilities.”

Yonamine agrees that many Japanese managers at that time conducted drills that accomplished little. He especially disliked the thousand ground ball drill, pointing out that as players tired they abandoned their fundamentals. At best, it led the players off track. At worst, it led to bad habits that affected their play.

Wally, however, argues that Japanese players then, and now, need to practice more than Major Leaguers. In the United States, most players learn baseball basics in high school, college, or at the latest in the instructional league—the first rung of the Minor League ladder. They then fine-tune their skills as they ascend through the extensive Minor League system. During this time, the young players practice hard so that when they become Major Leaguers, proper technique is automatic. Most Japanese, on the other hand, have not been taught proper fundamentals in high school and college. They enter the professional league as raw players with much to learn. There is no equivalent of the American instructional league in Japan, and each club has only one minor league squad. Young Japanese players therefore rarely get enough drill before they are promoted to the main team. As a result, Japanese managers need to constantly instruct their players and improve their skills even after they become starters on the parent club.

I bought an extra copy of this book for my father, who’s the same age as Wally Yonamine, arrived in Japan about the same time, and became a big fan of Wally. During a decade in Hiroshima, he also became a fan of the hapless Hiroshima Carp, whose former pitcher Hiroki Kuroda just pitched a crucial win for the Dodgers in the current NLCS. Kuroda seems to have brought Japanese-style baseball with him to the U.S., according to a nice LA Times profile of him this past summer.

1 Comment

Filed under baseball, Japan, U.S.

Underwater Pyramids in Okinawa?

Somebody who is trying to market an underwater diving business in Okinawa has been interviewed on video about a new discovery of “10,000 year old pyramids” in the offshore waters near Yonaguni, no doubt within easy reach of their embarkation point.

“One of the greatest discoveries in the history of archaeology was made last summer, off Japan There, spread over an amazing 311 miles on the ocean floor, are the well-preserved remains of an ancient city. Or at the very least, a number of closely related sites.

In the waters around Okinawa and beyond to the small island of Yonaguni, divers located eight separate locations beginning in March 1995. That first sighting was equivocal – a provocative, squared structure, so encrusted with coral that its manmade identity was uncertain. Then, as recently as the summer of 1996, a sports diver accidentally discovered a huge, angular platform about 40 feet below the surface, off the southwestern shore of Okinawa. The feature’s artificial provenance was beyond question. Widening their search, teams of more divers found another, different monument nearby. Then another, and another. They beheld long streets, grand boulevards, majestic staircases, magnificent archways, enormous blocks of perfectly cut and fitted stone – all harmoniously welded together in a linear architecture unlike anything they had ever seen before….

One would imagine that such a mind-boggling find would be the most exciting piece of news an archaeologist could possibly hope to learn. Even so, outside of the “Ancient American” and CNN’s single report, the pall of silence covering all the facts about Okinawa’s structures screens them from view more effectively then their location at the bottom of the sea. Why? How can this appalling neglect persist in the face of a discovery of such unparalleled magnitude? At the risk of accusations of paranoia, one might conclude that a real conspiracy of managed information dominates America’s well-springs of public knowledge.”

Indeed! Why trust “managed information” when you can so easily find the mismanaged variety, which is way more interesting? Ancient American is obviously a very rigorous and reputable source. In their own words:

Our task is to translate often complex research into accessible, attractive language in a visually appealing format ordinary readers can understand and enjoy. Ancient American writers and artists appeal as much to the imagination as to the intellect in the conviction that mankind’s past belongs to all inhabitants of the Earth; it is not the exclusive property of establishment academics. Each issue features articles submitted by the world’s leading authorities on prehistory in clear, non-technical language, and illustrated by a wealth of original color photographs and artwork published nowhere else.

Features include reports of Scottish mariners who sculpted the images of New Mexican cactus in a Highland church nearly a century before Columbus was born, and Vikings who left evidence of their visits behind in Minnesota and Oklahoma. Our research traces influences from 4th Millennium BC Japan in Ecuador, and prehistoric African themes throughout the earliest Mexican civilizations. We describe Semitic visitors, whose trek across ancient South Dakota is commemorated by native American Indians in four bluffs still referred to as “the Hebrew Brothers”. Our writers examine a huge stone wall underwater 55 miles east of Miami, Florida, together with a Phoenician altar for human sacrifice found in Chicago, Illinois. These are only some of the puzzling enigmas showcased in every issue of Ancient American magazine.

CNN’s Worldview coverage in 2000 (surprisingly!) includes a good bit more skepticism about the age of the structures and the extent to which they are manmade.

Masaaki Kimura has a different story, based on the theory that the Japanese archipelago was once part of continental Asia. He says the most likely reason it and other similar sites nearby are now underwater is because they suddenly sank after an event like an earthquake.

MASAAKI KIMURA, RYUKYU UNIVERSITY (through translator): From our investigations of surrounding organisms, such as coral, we estimate this ruin was made approximately 2,000 to 3,000 years ago.

KAMIMURA: A geologist by training, Kimura says he’s found evidence of chiseling, even a stone instrument.

(on camera): Kimura’s findings already have locals excited about the opportunities. Okinawa’s governor says if there’s more conclusive evidence, he’d like to propose the ruins for designation as a world heritage site…

(voice-over): … a finding that would be a boon for local tourism.

World-renowned dive enthusiast Jacques Mayol is already convinced.

JACQUES MAYOL, DIVER: My impression is that it’s a natural sight, of course, it’s a natural sight but that has been improved, enhanced, embellished, if you want, by man. We don’t know who did it, what kind of men did it, how long ago they did that.

KAMIMURA: Questions that only seem to add to the rock’s intrigue for those that believe it’s more than just a natural phenomenon.

Marina Kamimura, CNN, Okinawa, Japan.

via Japundit‘s Japan News Junkie

Leave a comment

Filed under Japan, Pacific, publishing, scholarship

Another Basho, Another Scandal

Japan’s Fall Grand Sumo Basho is underway, and Jack Gallagher, writing in The Japan Times, updates us on the latest scandal to hit the sport.

The resignation of Japan Sumo Association chairman Kitanoumi last Monday was just the latest in a litany of black eyes for sumo.

In fact, the 55-year-old former yokozuna illustrates precisely why sumo is in its current state.

He was the head of the JSA for more than six years, but under his tenure things didn’t stay the same, they got progressively worse.

What defies comprehension is his seeming unawareness to what was going on around him and refusal to take responsibility until an incredible amount of harm had been done to sumo’s standing with the public.

So clueless was Kitanoumi that he practically had to be strong-armed out the door. It is precisely this kind of stubbornness and arrogance that has brought sumo to this point.

Kitanoumi should have been forced out last year, following the beating death of Tokitaizan, a young wrestler in the Tokitsukaze stable, but passed the buck and continued on.

When Russian wrestler Wakanoho was expelled by the JSA last month following his arrest for possession of marijuana, Kitanoumi again had a chance to take responsibility but refused. It was a pathetic show of power.

Only after the most recent embarrassment, the failure of Russian wrestlers Roho and Hakurozan (a member of Kitanoumi’s stable) to pass drug tests administered by the JSA, and prodding from his colleagues, did Kitanoumi finally go.

Gallagher also suggests some innovations that might help revitaize the sport.

• Make better geographic use of the six annual tournaments. Having half of them in Tokyo every year makes no sense at all. Hold one in Sapporo and another in Sendai.

• Change the starting times of the makuuchi bouts. Having them on television between 4 p.m. and 6 p.m. each day makes it very difficult for a large number of viewers to see them live. People are either at work, on their way home, or otherwise occupied.

• Establish a marketing department that knows how to do something besides just pick up the phone. Take a page out of the J. League’s book and be aggressive. Target youngsters and female fans.

• Archive all of the tournaments’ videos on the Internet with commentary in English. With the time difference it is tough for folks outside of Japan to see the bouts live. The one place that sumo has retained its interest is with fans overseas. Give them a better chance to follow the sport and increase the international fan base.

via Japundit‘s Japan News Junkie

Leave a comment

Filed under Japan, sumo

Wordcatcher Tales: Gorin = Orimpikku

Japanese video reports about the Olympics often show the screen label 北京五輪 ‘Beijing Olympics’. I had assumed that the Japanese news media were simply following Chinese usage, with 五輪 gorin (‘5 rings/wheels’) being a clever and concise sound-symbol translation of the word Olympic, which is otherwise rendered more lengthily in Japanese katakana オリンピック. A Google search on 五輪 returns 18,600,000 possible results, while a search on オリンピック returns 27,000,000 results.

Well, it turns out that this usage of 五輪 for ‘Olympics’ is restricted to Japanese. The official Chinese homepage for the Beijing Olympics uses four characters strictly for their sound values, 奥林匹克 (ao-lin-pi-ke), a string that Google finds on 17,500,000 pages. Korean usage also relies on a phonetic transcription, 올림픽 (ol-lim-pik), with 23,300,000 Google results.

Beijing Olympics logoSo it looks as if the Japanese may have coined the term 五輪 for ‘Olympics’, probably on the occasion of its 1964 Olympics. That headword shows up in my father’s battered old New Pocket Japanese-English Dictionary (Kenkyusha), which was revised in 1964 after first appearing in 1958. (Does anyone have an earlier edition?) It’s a clever coinage, with several positive allusions, but first I’d like to note that the Beijing Olympics logo also incorporates a bit of clever usage of Chinese characters. The stylized image of a runner strongly evokes the character 京 jing (‘capital’) of Beijing (‘north capital’), and the logos for the various event types also evoke the old Chinese seal scripts widely used in decorative engraving from as early as the Han dynasty.

I emailed Matt of No-sword about this, and he suggested that one positive association of 五輪 is Miyamoto Musashi’s Book of Five Rings (五輪書), which involves competitive strategy and tactics and is sometimes translated as The Art of War. Indeed, many of the Chinese-language search results for 五輪 referred to that book. Other Chinese results referred to “5-wheel” (off-road 4WD) vehicles, the 5th round of 6-party talks, and the popular Japanese singer Itsuwa (‘5-rings’) Mayumi (also known as Wulun Zhengong in Chinese). Just about the only Chinese-language usage I could find of 五輪 for Olympics was by a Chinese blogger in Japan.

A more spiritual association of 五輪 occurs in 五輪塔 (gorintō), the 5-element pagoda. And 五輪 is also homophonous with 五倫 (Jp. gorin, Ch. wǔlún), the essential 5 relationships of Confucianism.

POSTSCRIPT: I’ve been watching far more of the Olympics than I had planned, and I must say that I am most impressed by the good sportsmanship of the athletes from both the host country and the largest guest country. It’s a big improvement over the behavior of both such parties during the 1988 Olympics in Seoul. (And congratulations to Constantina Tomescu-Dita! Her gutsy move paid off.)

Leave a comment

Filed under China, Japan, Korea, language

Vichy, 1940: ‘Heaven-sent’ Defeat

From Sacred Causes: The Clash of Religion and Politics, From the Great War to the War on Terror, by Michael Burleigh (HarperCollins, 2007), pp. 239-240:

Vichy used much of the moralising rhetoric that had been favoured by the French Catholic Church in the century since the Revolution. The regime denounced the ‘esprit de jouissance’ (pleasure-seeking) that was allegedly responsible for the defeat, promising ‘moral recovery’. This resonated with a Catholic tradition of moralising major events, as in 1789, 1870, and 1914….

The Catholic hierarchy converted a complex national disaster into a moralising myth, which suited what the Jesuit Henri de Lubac called the ‘masochistic’ spirit of those times. Victory, some senior ecclesiastics argued, would have led to further moral degradation; defeat afforded a ‘heaven-sent’ opportunity for regeneration. Victory in 1918 had proved a wasted opportunity; perhaps 1940 could be different? The Catholic writer Claudel regarded defeat as a form of deliverance, confiding in his diary: ‘France has been delivered after sixty years from the yoke of the anti-Catholic Radical party (teachers, lawyers, Jews, Freemasons). The new government invokes God … There is hope of being delivered from universal suffrage and parliamentarism.’

Similar attitudes seem quite prevalent in the West these days, especially among our hordes of jet-setting Jeremiahs, but one wonders how many Japanese citizens felt the same way on this day 63 years ago. How many members of the ruling elite of Imperial Japan felt let down by their masses and determined to teach them a lesson? Certainly a good many ordinary citizens were ready to sacrifice their elites in return for peace.

Leave a comment

Filed under France, Japan, religion, war

Wordcatcher Tales: Kabure, Hamanasu

Daimaru English manor house facing the Imperial Palace, KyotoSometime during my high school years in Kobe, Japan, I heard the term 西洋かぶれ seiyō kabure used to describe Japanese people who were ardent Westernizers. I never learned the real etymology of kabure, which I thought came from the verb kaburu (被る) ‘to wear (on one’s head), cover one’s head’, so that seiyō kabure suggested to me people who donned their Western thinking caps rather than their Eastern (東洋 tōyō) ones.

It wasn’t until I decided to blog about an extremely seiyō kabure establishment at the top of Mt. Hiei, one of Japan’s leading early centers of tōyō kabure (when it was importing Buddhism from China 1200 years ago), that I discovered a more direct source for kabure. It’s from kabureru ‘to break out in a rash; be (noxiously) influenced by (lacquer, poison ivy, communism, Western goods/values, etc.)’. However, I suspect that kaburu ‘to cover one’s head’ and kabureru ‘to be covered (with rash)’ might ultimately be related etymologically, even though one can obscure the connection by writing kabureru with an unrelated kanji combination, 気触 lit. ‘feeling+touch’. Perhaps the native Japanese root kabu in both forms even relates to the now various kabu that mean ‘head’ (頭), ‘stump, stock’ (株), or ‘root, turnip’ (蕪).

The place that set me off on this etymological goose-chase was the Garden Museum Hiei, which I visited because I wanted a view of Lake Biwa and because I enjoy botanical gardens. It was well worth the serendipitous visit. (I attended 2nd grade at Camp Botanical Garden in Kyoto in 1956-57, the last year before the U.S. Army closed the base and the land reverted to its earlier use, at which point several missionary families ordered Calvert School materials and started up Kyoto Christian Day School, the predecessor of what is now Kyoto International School.)

Wisteria-covered Japanese bridge over Franco-Japanese lily pond, Mt. Hiei, Kyoto

The Garden’s Rose Gate faces the Kyoto side of the mountain and the Eizan Ropeway station. The Provence Gate at the other end faces the Lake Biwa side and the parking lot and bus station. I entered through the rose garden, but never made it as far as the herb garden and the Provence Gate. I was especially entranced by the water lily pond with bridges and arbors designed to replicate scenes painted by Claude Monet, one of the most Japonisme-kabure of French Impressionists. It was a Japanese tribute to French Japonisme. Carefully placed throughout the garden are large replicas on easels of famous paintings by Monet and Renoir (above all), but also Manet, Cezanne, Degas, van Gogh, and other masters of Impressionism.

It was nearly noon and I was hot and hungry, so I soon repaired to the Café de Paris for a leisurely lunch, where I ordered a bowl of Renoir’s favorite cold turnip (kabu!) soup, a plate of surprisingly familiar “European-style” curry rice, and a half bottle of imported chardonnay. I was the only seiyōjin ‘Westerner’ in the place, but perhaps not the most seiyō kabure. A nice selection of bread rolls and a spaghetti ratatouille were the only other foods on the menu.

Rosa rugosa (Japanese rose, hamanasu), Museum Garden, Mt. Hiei, KyotoOn my way back out, I dawdled in the rose garden, where I noticed a sign for Rosa rugosa, the Japanese rose with the incongruous name hamanasu (浜茄子) lit. ‘seashore eggplant’. Not only was the plant itself awfully far from the nearest seashore, but the kanji for the ‘eggplant’ part of its name is another case where the kanji has no relation to the native Japanese reading (nasu or nasubi), only to the Chinese (Mandarin) reading qiezi (茄子), which shows up on so many Chinese restaurant menus in 魚香茄子 yuxiang qiezi lit. ‘fish-flavor eggplant’, usually translated as ‘garlic eggplant’ (one of my regular favorites).

UPDATE: I queried Matt of No-sword about the likely etymologies of the various kabu-. He confirmed that the various nouns kabu that mean ‘head; stump, stock; root, turnip’ are generally thought to come from the same etymon, but that the verbs are not likely related.

Ono Susumu says that /kabureru/ is related to /kabi/ as in mould, which kind of makes sense, but I can’t find anyone who backs him up. (The Nihongogendaijiten does list a couple of unreliable sources claiming it’s from 蚊触, ‘mosquito-touch’, which is pretty amusing.) 香触 [‘fragrance-touch’] is also common.

/kaburu/ is originally from /kagafuru/ -> /kaufuru/ -> /kaburu/ … but that was Nara-Heian times, and I don’t think /kabureru/ is attested pre-Edo, so I suppose there could be a connection … although, I can’t really see how ‘come out in a rash’ could come out of ‘cover one’s head’.

Leave a comment

Filed under Europe, Japan, language

Wordcatcher Tales: Miharashi, Okurina

As soon as I arrived at Kyoto Station, I got maps from the tourist information office, called the Palace Side Hotel to book a room for the night, and found a post office ATM to withdraw cash from my U.S. bank account. Then I headed straight for the top of Hieizan (比叡山), not for the famous Enryakuji (延暦寺) temple complex so much as for the panoramic views and the cooler air.
View of Otsu and Lake Biwa from Mt. Hiei, Kyoto, Japan
To get there I took a bus to the Demachiyanagi (出町柳) Station, where I bought a round-trip (往復 ōfuku lit. ‘go-again’) combined ticket (for about ¥2000) on the Eizan (叡山) Railway to Hiei Sanchō (比叡山頂 ‘Hiei Mountaintop’). The first leg to Yase-Hieizanguchi was by one-car train. (Yase 八瀬 ‘Eight Rapids’ is about where the upper eastern fork of the Kamo River, the Takano River, ceases to be navigable.) The next leg was by cable car to Keiburu Hiei, and the final leg was by ropeway to the “summit”—not actually the highest point, but close enough. The Eizan Railway opened in Taishō 14 (1925), the year my father was born.

(I can recall how much older it suddenly seemed to make my father when I first saw Taishō 14 on his Japanese driver’s license—he was a man from another era! He also happened to be the first foreign driver picked up for speeding down Shirakawa-dōri by the Sakyō-ku police with their newfangled radar gun in the late 1950s, when we still had an American car (a 1956 Chevy) and Shirakawa-dōri was still unpaved north of Kitashirakawa, where the road east went up through the mountains to Otsu City.)

From the top of the ropeway, you could look back down toward Kyoto, but the view of Lake Biwa was obstructed by the walls of Garden Museum Hiei (about which more later). So I paid the ¥1000 fee and walked along a path through a rose garden that offered beautiful views of Lake Biwa to my right. At the highest point on the path was a lookout point labeled 見晴らし on the guide map. Although I discerned the basic meaning from the kanji (‘see-clear’), I wasn’t sure how to pronounce the combination. The trailing kana (okurigana) indicated a native Japanese reading, and I had learned from listening to weather reports as a kid the verb ‘to be clear, to clear up’ (晴れる hareru), usually in the ubiquitous phrase 晴時々曇 hare, tokidoki kumori ‘clear, occasionally cloudy’. But I had not encountered the agentive transitive form, harasu, and I wasn’t sure if the combination of two verbs together was pronounced miharashi or mibarashi.

According to the New Nelson kanji dictionary, transitive harasu means to ‘dispel, clear away (gloom); refresh (oneself)’, and my Canon Wordtank electronic dictionary adds to ‘chase away the blues’ and ‘dispel doubts, clear oneself of a charge’. The nominalized verb combination miharashi means ‘view’ in the sense of ‘the viewer’s ability to see’, as in ‘observation platform’ or ‘lookout point’, and not ‘view’ in the sense of ‘that which is seen’ (景色 keshiki ‘scenery, landscape’).

Dengyō Daishi (Saichō) shrine at summit of Mt. Hiei, KyotoI was enjoying the lovely sights from the 見晴らし and the genuine sounds of real uguisu (Japanese bush warblers)—not the recordings they play in the massive urbanity of Kyoto Station—when I caught a glimpse of a Japanese red maple (momiji) and a Buddhist memorial in a sheltered nook off to the left. When I went down to investigate, I found a stele with the name Dengyō Daishi on it. I didn’t take the time to decipher the explanatory plaque, so I’m not sure about the exact significance of that spot, which was certainly out of place in a Garden Museum that otherwise celebrated French Impressionism.

Dengyō Daishi (傳教大師) was the posthumous name of Saichō (最澄, 767-822), the monk who brought back Tendai Buddhism from China, founded Enryakuji (still the headquarters of Tendai), and convinced the court to recognize Tendai as Japan’s first autonomous Buddhist sect (in 822). He was also the first Japanese monk to be awarded the posthumous title of Daishi ‘Great Master’ (in 866). The native Japanese word for posthumous title is okurina, clearly a compound etymologically, meaning something like ‘bestowal-name’ (贈り名), but it’s written with a single kanji, 諡, which otherwise seems to occur only in the Sino-Japanese compounds 諡号 shigō ‘posthumous name’ or 贈諡 zōshi ‘posthumous title’ (both synonyms of 贈号 zōgō lit. ‘bestowal-number/item/title/name’).

Dengyō (傳教, now usually written 伝教) means ‘transmit-teaching’, but 伝 has a lot of different shades of meaning. It occurs in 伝承 denshō ‘legend, tradition, folklore’, 伝言 dengon ‘verbal message’, 伝馬 tenma ‘post horse’, and 伝声器 denseiki ‘speaking tube’. But one of its most interesting compounds is 伝法 denbō lit. ‘spreading Buddhism’, but also ‘bullying, ostentatious bravado’, perhaps reflecting the behavior over many centuries of too many militant monks from Mt. Hiei.

Leave a comment

Filed under family, Japan, language, religion

Wordcatcher Tales: Nebaneba Land

Start of the Philosopher's Walk (Tetsugaku no michi) near Ginkakuji, Kyoto, JapanI started my second day in Kyoto by taking an early bus to Ginkakuji-guchi, near where I used to live as a kid, then taking the Philosopher’s Walk (哲学の道 tetsugaku no michi) along a ditch above my old neighborhood, most of which has long since been torn down and rebuilt enough to be almost unrecognizable. But when my rechargeable lithium-ion camera battery gave out unexpectedly about 8:30 a.m., I wasted the rest of the morning running errands. First, I tried to find somewhere to recharge (再充電 saijuuden) or replace it. I had to wait until Bikku Kamera at Kyoto Station opened at 10 a.m. to find that (a) they couldn’t recharge it for me, and (b) if I bought a replacement battery, it would have to be charged before use. And they didn’t have any disposable (使い切り tsukaikiri lit. ‘using-up’) digital cameras I could buy. And I had to check out of my hotel before 10 a.m., so I had a full backpack to schlep around, too.

So I gave up taking more pictures and went shopping to replace my overstuffed backpack (ryukkusakku), which had begun to fall apart the previous day on Mt. Hiei. (I had inherited it from my daughter when she upgraded hers after junior high school—nearly a decade ago!) The Isetan department store at the train station had poor selection and high prices, so I headed to Daimaru in midtown, where I still paid more than I wanted to. The helpful sales clerk asked me if I wanted to transfer everything into the new pack (詰め替える tsumekaeru ‘stuff-exchange’) right there (詰め込み教育 tsumekomi kyouiku is education that stresses cramming facts, rote learning). But I wanted to do it over a leisurely and refreshing lunch, so I began hunting for a likely place to eat.

I found the right spot along Nishiki-koji Food Market, a narrow, covered street parallel to Shijo-dori where you can find all sorts of Kyoto specialties. Genzou (元蔵) drew me in with a sign that offered cold nebaneba-bukkake-udon ‘sticky-topping-udon’: noodles in broth topped with slimy natto (fermented soybeans), okra, tororo (grated yam), seaweed (a bit like mozuku), and a runny soft-boiled egg. Sticky food is supposed to give you quick energy on a hot day, and this one served me well. Of course, I also had to sample a few other local kushi-katsu (‘breaded kebab’) seasonal specialties, like 穴子 (anago ‘conger eel’), 鱧 (hamo ‘pike eel’), 賀茂 (= 鴨 ‘Duck’, the name of the main river) Kamo nasubi ‘Kamo eggplant’, and 小柱 kobashira lit. ‘small pillars’, which looked like small scallops (帆立の貝柱 hotate no kaibashira) but were the adductor muscles of a smaller round clam, also called bakagai.

2 Comments

Filed under Japan, language

Wordcatcher Tales: Kuhi, Ayu, Ukai

Our spirits were sagging after a long spell in the steamy, body-temperature heat of Gifu, Japan, during last week’s day trip there from Nagoya. We had arrived in Gifu on an early train, then walked 3 km through still-empty side streets to the cormorant-fishing area near the base of Mt. Kinka, site of Gifu Castle. We spent the morning taking the ropeway to the top, having a look around, then walking down the so-called 100-bend (百曲 hyaku-magari) trail, said to be shorter than the 7-bend trail that started from the same spot at the top. The trail proved to be not only much steeper and rougher, but also more twisted than we had expected. The last 35 bends from the bottom were marked with milestones and signs that counted down from 35 out of 135, rather than 100. We arrived at the bottom overheated and soaked with sweat.

We cooled off in the air conditioning of the wonderful Nawa Insect Museum, founded in 1919 by a Japanese entomologist from Gifu, Yasushi Nawa, who discovered what is now called the Gifu Butterfly, Luehdorfia japonica. Cormorant fishing would not start until nightfall, so we spent much of the afternoon relaxing in two hotel lobbies that overlooked the Nagara River, first the bland new Park Hotel, then the more storied 十八楼 (juuhachi-rou ’18-storey’) hotel.

Nawa Insect Museum sign, Gifu, Japan

句碑 kuhi ‘verse monument’ – On the far side of the lobby, we found a bench by the window looking directly onto a stone monument in a tiny garden beside a low flood wall bordering the river. We were well into our beers, served in bottles with stoneware goblets, when I noticed a small plaque by the window that explained the significance of the monument, into which had been carved a replica of a verse that the famous traveling poet Bashō was said to have composed on that very spot in 1688. The term for such a monument is kuhi: the ku is the same as in haiku (俳句), while the hi can be read in native Japanese as tateishi ‘standing stone’ or ishibumi ‘stone writing’. The monument itself was not erected until much later, during the late Tokugawa period.

Haiku by Basho at the Nagara River, Gifu, JapanThough my opinion matters little, the verse itself does not strike me as Bashō’s best work. The 5-8-5 – rather than 5-7-5 – syllable (or mora) structure is not that important. The haiku tradition was much less rigid in its early days, and Bashō was one of its principal creators. But that verse monument certainly did lend a certain caché to an otherwise unremarkable hotel lobby overlooking a cool river on a hot day. (Of course, the taste of the 啤酒 [Ch. pijiu ‘beer’] also made a vital contribution to all that was refreshing about that spot at that moment.)

このあたり 目に見ゆるものは 皆凉し
kono atari / me ni miyuru mono wa / mina suzushi
this spot / things the eye beholds / all is cool
(= in this place all that meets the eye is cool)

ayu ‘sweetfish’ – Both the cormorants and the humans of Gifu eat a lot of ayu ‘sweetfish’ from the Nagara River. So we rewarded ourselves for a grueling day by eating dinner at a nice restaurant that specialized in ayu, the Kawaramachi Izumiya. We ordered the shortest multicourse dinner and a small bottle of a local sake named 三千盛, which means ‘3,000 peak/prime/zenith’ but sounds like michi sakari ‘the highest point on the road’. The appetizer (前菜 zensai) course included a pungent bit of fish that resembled anchovy, some tiny pickled ayu, and a more subtly fish-flavored breadstick along with some vegetables. Next came a smelt-sized ayu broiled on a skewer, to be eaten whole, from head to tail. The tempura course featured ayu and vegetables, with a salt mixture rather than sauce (dashi) to dip them in. The ayu porridge (zōsui) course also featured a tiny fish steak wrapped in kelp, cabbage pickles, and pickled red turnip (aka kabu). The dessert course was a slightly savory sorbet flavored with mountain vegetables (sansai, 山菜). It was a memorable meal, and much better than what we would have been able to take or buy aboard the riverboat.

Statue of fisherman and cormorant, Gifu, Japan鵜飼 ukai ‘cormorant feeding’ – The actual exhibition of cormorant fishing involved a lot of waiting around interspersed with bits of verbal and video orientation. The word ukai literally means ‘cormorant feeding/raising’, not ‘fishing’. Despite being leashed to prevent them swallowing large fish, the birds do manage to swallow the smallest fish. On the night we attended, the catch itself was not all that impressive. After the exhibition, we were quizzed a bit by a Canadian photographer aboard our boat who was doing a magazine article on cormorant fishing. He was concerned with the animal cruelty angle, but it seems to me that most city people from developed countries have lost touch with the concept of animals as coworkers, and are only able to view animals as pets—as pampered dependents, not working dependents.

UPDATE: The same word for ‘feeding/raising’ (飼い) occurred in a sign imploring citizens to pick up after their dogs and not let them ‘run loose’ (放し飼い hanashigai ‘loose-raise’).

UPDATE 2: Doc Rock quotes another fitting haiku by Onitsura (鬼貫) that I like better than the one Bashō is famous for in Gifu. It’s more visual and kinetic. Here’s Onitsura’s verse, my transliteration, and Donald Keene’s translation.
夕暮は鮎の腹見る川瀬かな
Yuugure wa / ayu no hara miru / kawase kana
At the close of day / you see sweetfish bellies / in the river shallows

3 Comments

Filed under Japan, language

Another Milestone, Another Rest Stop

I have now uploaded over 1,000 photos to my Flickr account, which I started over two years ago while on sabbatical in Japan. Now I’m headed back to Japan for one week of vacation, to Nagoya, where I might get the chance to attend a bit of the sumo tournament now underway there. I’ll also make a side trip to my old stomping ground in Kyoto, from my elementary school years there half a century ago. I recently managed by chance to get in touch with one of my elementary school classmates I haven’t seen in half a century. He was the son of an eccentric English bibliophile of some renown, not a missionary kid like most of my other classmates.

These days I’m spending more time posting photos on Flickr, and adding or refining content on Wikipedia, than posting text on this blog. In all three venues my approach is much more documentarian than artistic. Nearly everything turns into a little research project. That’s what keeps it fun for me.

1 Comment

Filed under blogging, Japan