Category Archives: Japan

Guinness Record for Carp Streamers

On Sunday afternoon, the weather was clear enough that the Far Outliers made a short trip to see the already fading blossoms at Azalea Hill Park (つつじが岡公園) in nearby Tatebayashi in Gunma Prefecture. The white azaleas seemed to be the last to bloom and fade; the gaudier varieties were mostly well past their prime. It was a nice sprawling park, and the crowds were much more tolerable than they must have been the previous weekend.

Among the serendipitous delights we witnessed were the Guinness record-holding display of carp streamers (鯉のぼり koinobori)—set last year at 5,283, exceeded this year at 5,478—and a hothouse (温室 onshitsu) containing a wonderful range of tropical plants that made us nostalgic for tropical islands: palms, banyans, breadfruit, tree ferns, coffee trees, anthuriums, hibiscus, passion flowers, 等 (nado ‘etc.’).

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Who Really Saved Kabuki After the War?

In the spring 2006 issue of Asian Theatre Journal, University of Hawai‘i professor emeritus of Asian theatre James R. Brandon offers a nice bit of revisionist history in Myth and Reality: A Story of Kabuki during American Censorship, 1945–1949 (Project Muse subscription required). Here’s the abstract:

American censors during the occupation of Japan after World War II unsuccessfully attempted to eliminate feudal themes and foster new democratic plays in kabuki. Contrary to popular myths, kabuki flourished under the Occupation, “banned” plays were rapidly released, the infamous “list of banned plays” was not significant, most American censors were captivated by kabuki, and credit for Occupation assistance to kabuki should not limited to one man, Faubion Bowers. Using archival records, I show that the Shōchiku Company, the major kabuki producer, successfully resisted the democratic aims of the Occupation. Shōchiku’s “classics-only” policy protected Japanese culture from American contamination and inadvertently fashioned the fossilized kabuki we know today.

Brandon’s conclusion enumerates “four proximate causes for kabuki‘s managers to hold aloof from Japan’s modern postwar world.”

First, as we have seen, SCAP was unable to mount an effective program of change. SCAP lacked the will to attack the tightly held world of monopolistic kabuki. American policies were inconsistent, personalized, and affected by rapid turnover of Occupation personnel….

A second reason is that Loyal Retainers, Ichinotani, and Subscription List are magnificent theatre pieces that Shōchiku producers were determined they would not give up. Producers knew audiences hungered to see the old favorites. They didn’t care if SCAP liked these plays or not….

A third reason is that it was psychologically difficult to create new kabuki plays about a ruined, poverty-stricken, postwar Japan. Had there been no war or had Japan been victorious, it seems very probable that the long tradition of staging new kiwamono [‘ephemeral, avant-garde goods’] would have continued in kabuki.

A final reason kabuki did not modernize is that American theatre officials were quick to embrace traditional kabuki and call it a great theatre art. They did not, personally, want to be responsible for harming kabuki by banning plays…. This reification of the traditional mode of kabuki by highly regarded foreigners strongly contributed to classicizing (koten-ka) and aestheticizing (bijutsu-ka) the art in the decades that followed the Occupation.

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Carp Fan Rooting for the Giants?

Tonight I’m finding myself in the unusual position of rooting for the Tokyo Yomiuri Giants, the team I generally love to see lose (like the NY Yankees). Part of the reason is that the Giants are playing against the 2004 merger-created Pacific League Orix Buffaloes, for whom I have no feeling at all.

But the main reason is that the Giants’ pitcher is Jeremy Powell, who used to pitch not just for the sorry-ass Buffaloes, but for the sorry-ass Montreal Expos—for whom I did have a bit of a soft spot when they were managed by Felipe Alou, who came to Japan with the San Francisco Giants when I was a kid. (I not only got their autographs; I also accompanied Alou with my dad on the train to Kyoto to speak at our church.)

I like Powell for four reasons: He’s effective, he’s paid his dues, he’s not arrogant, and he knows enough Japanese to answer the postgame interview questions (in English) before waiting for the translation. (Okay, both the questions and the answers are pretty predictable.) His positive attitude comes across very well in an interview last month with Rob Smaal of IHT-Asahi.

What’s been the biggest change since joining the Giants from the Buffaloes organization?

I think the biggest change is that actual pressure to win–the media puts it on them, the fans put it on them, the Giants are such a well-known team around the world. I also think the team unity here is way better. I just feel like everybody here is so much more professional, so much more into it, it’s exciting.

You had an RBI on Tuesday against the Carp. Since pitchers in the Pacific League usually don’t have to hit, how do you like swinging the bat?

It’s fun. I’m a terrible hitter right now, but I guess that’s not my job. I’ll try to go out there and bunt guys over when I have to. I want to try and help the offense out as much as I can. Like I said, it’s fun, kind of brings you back to Little League and high school again….

When you first came to Japan back in 2001 did you ever think you’d be here this long?

Never. It was really hard for me my first year mentally to adapt to the game over here. Toward the end of the (first) year I really changed my mind and started pitching better.

But I never thought I’d be here this long, no.

Describe your pitching style … what are your strengths as a pitcher?

Definitely I’m not an overpowering pitcher. At times I can overpower guys in certain innings, every once in a while I’ll have a good fastball. For the most part I’m mixing it up, just trying to keep the ball down, trying to establish both sides of the plate with the fastball that I do have. My breaking ball’s been a good pitch for me over here, it’s helped me be successful over here and I’ve gotta have that pitch. I’m kind of in between a power pitcher and a thumber (baseball slang for someone who throws a lot of offspeed and/or breaking stuff), I guess….

Your thoughts on the recent World Baseball Classic … good idea, bad idea?

I think it was a really good idea. I was glad to see everyone get together and play again since they took it out of the Olympics. Baseball is a huge sport and it’s just getting bigger around the world. To play games here, play games in the States, play games in Puerto Rico, at all those different venues–it’s great for the game to have the Japanese team win it and to have all those Japanese players going over to the States and doing well. For me personally, it’s great. I hope all the best for those guys that go over there because it makes the game look better everywhere. The WBC was a good showcase for the game.

Who were you cheering for in the WBC, Japan or the United States?

To be honest with you, I wanted to see Japan do well over there. I didn’t expect them to win it but I knew they’d do well. They have a good team and I just wanted them to do well and compete, and they did so it makes the game look good over here. For me, that’s all the better. I’ve been over here this long now and this is kind of where I made my niche so it’s a good thing.

I might even be willing to forgive Powell for his shutout of the Carp last month.

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And in the Right Corner, Rikidozan, Representing …

Rikidozan was within striking distance of the top three ranks in all of sumo—sekiwake (junior champion), ozeki (champion), and yokozuna (grand champion)—ranks which were awarded by the Japan Sumo Association, the supreme governing body of the sport. But then Japan surrendered and the sport of the Emperor went into a tailspin….

As he started to feel the financial strain from his sport not turning a profit, Riki quit sumo and took a job in construction. His new employer was a tattooed yakuza gambler from the Sumiyoshi gang and sumo fan named Shinsaku Nita, who had special connection inside the [MacArthur’s] GHQ. Under Nita, Riki supervised construction projects at U.S. military camps, studied English in his spare time, and spent his evenings carousing on the Ginza, where one night he participated in a losing cabaret brawl that dramatically changed his life. His victorious opponent was a visiting Japanese-American Olympic weight lifting medalist and All-Hawaiian Body Building champion named Harold Sakata, who would later gain fame playing the steel-top-hat-flinging villain Oddjob in the James Bond movie Goldfinger.

In the wake of the altercation, the two men became friends and Sakata introduced Riki to a group of American professional wrestlers who were in Japan to promote growth of their “sport” in Japan. One thing led to another, and soon Rikidozan was training and wrestling in the States, where he proved to be more successful than anyone anticipated. Too unsophisticated to do anything more than fight all out, he combined karate chop attack with sumo thrusting techniques to compile a 295-5 record in a year’s worth of competition. Boxing Magazine ranked him in its annual list of the top ten pro wrestlers in the world.

Before departing for the United States in February 1952, Rikidozan had acquired Japanese citizenship and legally changed his name to Mitsuhiro Momota [from Kim Sin Rak]. The government family register now listed the Momotas of Nagasaki as his lawful parents and Omura his officially recognized birthplace. The move was necessary, in part, because his real country of birth was now known as the Communist People’s Republic of North Korea [sic] and was an avowed enemy of the United States. The only way he could get a visa to the United States was to have a Japanese passport. The only way he could get either one was to bury any trace of his true identity. But, as he discovered while wrestling in Honolulu, his first stop, there were other reasons to keep up the charade.

Billed as the “Japanese Tiger,” he found his every move cheered by an audience of almost exclusively Japanese-Americans, waving Rising Run flags and lustily yelling banzai.… For the man known as “Garlic Breath,” that must have indeed been hard to swallow. As were the taunts about Pearl harbor when he wrestled on the mainland, where the matches were racially charged in reverse. There, he found himself appearing alongside assorted Asians passing themselves off as Japanese with names like “Tojo” or “Mr. Moto,” wearing goatees and mustaches and exotic “Oriental” garb of red silk robes with high getas…. Demeaning as it may have been, the fans loved it and the economic lessons were obvious.

Thus, at the end of his U.S. hegira, Rikidozan returned to Japan and solicited support from Nita and others, including the ubiquitous [ultranationalist and head of the Japan Pro Wrestling Association Yoshio] Kodama, and launched his storybook career. It only worked, as Rikidozan well knew, because everyone viewed him as “Japanese.”…

The great Rikidozan deception reached its apogee in January 1963, when Rikidozan was sent to South Korea on a goodwill tour at the request of Kodama and the LDP to help break the ice that still existed between the ROK and Japan and thereby pave the way for the normalization treaty that so many interested parties wanted.

Despite intense anti-Japanese feelings in the ROK, where bitter memories of the long, brutal Japanese occupation and wartime atrocities remained, Rikidozan was a huge hero there. In fact, many Koreans had naturally assumed he was one of them because the Chinese ideographs for Rikidozan [力道山], although pronounced differently, represented the name of a mountain in Korea—a fact most people in Japan remained blissfully unaware of. (The name was subtle way by which Rikidozan could hang onto his identity.)

SOURCE: Tokyo Underworld: The Fast Times and Hard Life of an American Gangster in Japan, by Robert Whiting (Vintage, 2000), pp. 103-106

BTW, the names in this book are handled very sloppily. The index lists “Niita, Shinsaku, 104, 105” for what first appears as “Shinsasku Nita” on 104, and then “Nita” on 105 (and should have been “Shinsaku Nitta” and then “Nitta”). The index lists a trading company name as “Nishho Iwai, 182” for what first appears as “Nishho Iwai” on 182, then correctly as “Nissho Iwai” later in the same paragraph! In contrast, Jesse Kuhaulua‘s name is consistently misspelled both on p. 212 and in the index as Jesse Kualahula. I’m sure there are many more such errors in my copy, the 5th reprint of a new paperback edition published in 2000. I suppose Random House feels it’s good enough for the work of a journalist like Whiting.

UPDATE: Yikes. It gets worse. The index shows “Pyonyang, 107, 295” for what appears once on 107 as “Pyonyang” (where Rikidozan had an elder brother living at one time) and then appears once as “Pyonyang” at the top of 295, followed immediately by a coreferential “Pyongyang” in four successive sentences. The latter placename was apparently too obscure to rate its own spot in the index.

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Gangster Democracy in Postwar Japan

During World War II, gangster-owned construction firms under government contract built and repaired airfields, dug tunnels, and constructed subterranean factories, earning a nice profit while kicking back a healthy percentage to their contractors. As the strain of a losing war intensified, gangsters helped run the POW camps and supervised imported Korean slave labor in domestic coal mines. The Tokyo Assembly even allowed tekiya [peddler, racketeer] bosses to take over as municipal tax agents, granting them legal authority to control pricing and distribution as well as the power to punish disobedience. The Metropolitan Police Board, getting into the spirit of the times, forced all stall keepers to join a tradesmen’s union that was run by the mob.

At war’s end, millions of demobilized soldiers, war widows, and other displaced persons began to make their way back into the cities and, as virtually all moral and government restraints subsequently collapsed, the mob strengthened its grip on the municipal economy. Open-air markets sprang into operation at every commuter line train station almost before the arriving Americans had a chance to unpack their duffel bags. The largest were at the major hubs on the Yamate Line that circled the city—Ueno, Tokyo, Shimbashi, Shibuya and Shinjuku. Within weeks, there would be an astonishing 45,000 stalls in the city, many of them under the control of the leathery-faced Ozu-gumi boss Kinosuke Ozu, and they provided jobs for half a million people.

The outdoor black markets were, incidentally, Japan’s first experiment in democracy. Japanese society had for hundreds of years been divided into castes, socially and legally. The nobility and landed aristocracy were at the top; below them, the samurai warriors, farmers, townsmen, and eta (outcasts), in descending order. Status was rigidly fixed and every Japanese knew his proper rank and position in the community at large.

Centuries of feudal serfdom and national isolation under the Tokugawa Shogunate were followed by the domineering rule of military, bureaucratic, and financial cliques, starting in 1868 with the Meiji Revolution, which restored the emperor to the throne. In all, it had served to create a highly restrictive society where the arrogance of superiors was as ingrained as their subordinates’ fawning obeisance.

In the Ozu and other markets, however, social rank no longer mattered. No questions were asked of applicants about their status, family origin, educational background, or nationality. Everyone was welcome, from high-ranking military officers to lowly privates, landed nobles to tenant farmers, college professors to unemployed gamblers. They all started out equally, spreading a mat on the street or setting up shop on top of a box to sell their goods. They all wore the same ragged clothes, lived in similar jury-rigged barracks of corrugated tin, and bathed out of the same oil drums. As journalist Kenji Ino later wrote, “For a feudal country like Japan which had a long history of class and ethnic discrimination, this was indeed an unprecedented event.”

SOURCE: Tokyo Underworld: The Fast Times and Hard Life of an American Gangster in Japan, by Robert Whiting (Vintage, 2000), pp. 10-11

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Wordcatcher Tales: Akagane, Shinsui, Kougai

Two Saturdays ago, the Outliers rode the full length of the Watarase Ravine/Valley Railway (渡良瀬渓谷鉄道) in order to hike to the headwaters of the Watarase River (渡良瀬川), which runs right past our apartment in Ashikaga on its way to join the Tone River (利根川) and eventually the Edo River (江戸川) above Tokyo. We had long been impressed by the combination of public parks, levees, and other flood control measures along the river, and were aware of the devastating floods caused by Typhoon Catherine in 1947 (followed by Ion in 1948 and Kitty in 1949). But we were blissfully unaware of the river’s earlier, manmade disasters.

Our destination was the Akagane Water Control Park (銅親水公園 Akagane Shinsui Kouen)—billed as Japan’s “Grand Canyon”—about a one-hour walk from the end of the tracks, which start from Kiryuu (桐生 < kiri ‘paulownia’ + u birth’?) along the eastern edge of Gunma Prefecture, and end at Matou (間藤 ‘room wisteria’?) in the Ashio (足尾 ‘leg tail’) region of what was once Tochigi Prefecture’s wild west (its Butte, Montana, in fact), but has just been incorporated into Nikko City, renowned for its tourist industry, not for its copper mines.

First the tale of the words, then the tale of the tailings.

akagane (lit. ‘red metal’) ‘copper, bronze’ is more commonly read in its Sino-Japanese pronunciation dou, as in 銅山 douzan ‘copper lode (= mountain)’, 銅線 dousen ‘copper wire’, or 銅器時代 doukijidai ‘Bronze (Utensil) Age’. Nevertheless, tourist maps almost always either spell the name in hiragana or gloss the Chinese character with its native Japanese reading—in both cases: あかがね.

親水 shinsui (lit. ‘parent water’) would seem a pretty good match for English ‘headwaters’, but I couldn’t find the compound in my New Nelson kanji dictionary. Worse yet, my Canon Wordtank Daijirin defines it as ‘affinity (親和性 shinwasei) or intimacy (親しみ shitashimi) with water’, but then offers the prosaic 疎水 sosui ‘drainage canal’ as an alternate. A Japanese ecology word site gives a whole plethora of usage ranging from ‘water encounter’ to ‘drainage ditch’ to ‘water projects’.

公害 kougai (lit. ‘public damage’) ‘industrial pollution’ is a more historically justifiable head noun for this compound than 公園 kouen ‘public park’.

Kichiro Shoji and Masuro Sugai, two researchers at UN University in Japan, have published a detailed account of the rise and fall of the Ashio Copper Mine, parts of which are excerpted below to mark the 50th anniversary of the official recognition of Minamata mercury-poisoning disease, Japan’s worst case of postwar 公害.

In 1868, the newly established Meiji government of Japan made the modernization of the country by increasing military strength and expanding industrial production its first national priority. The government established a Department of Industry in 1870 and came to control all industries other than the military. On the basis of land taxes, this new department took the initiative in starting new industries, and looking after private enterprise until the department was disbanded in 1885. The work that the department had done was to introduce new technologies and machines from the advanced capitalist countries and also to invite technicians to Japan to provide new industrial production models and technologies.

Related industrial laws were established and, by 1877, mining, financed by private capital, had grown rapidly. Copper was especially important for the new government, because its exports brought in much-needed foreign money. The demand for copper overseas supported the copper industry in Japan. As table 1.1 indicates, most of the copper produced in Japan was exported. Copper earned 9.5 per cent of Japan’s export earnings in 1890 and through this Japan became established as a world-level copper producer. The earnings were used to purchase mining equipment, military weapons, and other industrial machinery. Copper played an important role in the development of Japan’s capitalism, and the main domestic copper producer was the Ashio copper mine.

The Ashio copper mine had been the property of the Tokugawa shogunate, and as such had produced 1,500 tons annually, which was the maximum possible output in the 1600s. However, this high output level had been dropping gradually. The mine was temporarily closed in 1800, but in 1871 it became a private operation, and finally in 1877 it came to be owned by Ichibei Furukawa. In 1881 a new but small lode of ore was discovered, followed by a much larger one in 1884, and, as indicated in table 1.2, copper production rose very rapidly as a result of these discoveries. In 1884, the production stood at 2,286 tons per year. Thus Ashio became the mine with the highest output in Japan, producing 68 per cent of the total output of Furukawa mines and 26 per cent of Japan’s production….

As indicated in figure 1.1, the discovery of the large copper ore lode caused all the trees surrounding it to die by the end of 1884. In August 1885. the use of a rock-crushing machine and a steam-operated pump in the Ani mine greatly increased production but led to massive fish kills in the Watarase River. In August 1890, when all modern technology systems had been installed, [a] flood occurred in the Watarase river basin, and 1,600 hectares of farmland and 28 towns and villages in Tochigi and Gunma prefectures were heavily damaged by the floodwater, which contained poisons from the Ashio mine.

In October 1890, Chugo Hayakawa led a movement against the mine and asked the prefectural hospital to do some tests for water-borne poisons. In December, the residents of Azuma Village, Tochigi Prefecture, appealed to the governor of the prefecture to call a halt to the mining operations at Ashio. This was the first of such appeals and of the movements against Ashio….

Essential to waging the Sino-Japanese War was an increase in iron and steel production. However, Japan’s smelting techniques were still immature. From 1896 to 1900, Japan could meet only about 50 per cent of its demand for iron, and one-twentieth of that for steel. As a result, it was absolutely essential that Japan import iron and steel. In this context, the importation of refining equipment, weapons, and other steel-fabricating machinery was greatly increased, and the foreign money earned by the copper-mine output played an important role in paying for these foreign goods….

In September 1896 a massive flood, larger than the one visited on the area in July of the same year, was caused by torrential rains, and the Watarase, the Tone, and the Edo overflowed their banks. One large city, five prefectures, twelve provinces, and 136 towns and villages over a total area of 46,723 hectares were damaged by the water-borne mine poisons. The loss sustained was about 23 million yen, which was eight times the annual income of the Ashio copper mine.

Because of the seriousness of the mine-related damage to the natural environment, [Tochigi Prefecture Diet member] Shozo Tanaka set up a mining damage office in the Unryu Temple of Watarase Village in Gunma Prefecture, and with other volunteers began to take action to end operations at the mine. He started by organizing people in the areas most heavily destroyed, suggesting to them that the farmlands in the flooded areas be exempted from national taxes.

This was the beginning of one of Japan’s first mass-based citizens’ movements….

The flood of 1898 did even worse damage to the surrounding areas because massive amounts of slag had been released from the sedimentation pond built by the mining company. In extreme anger and frustration, over 11,001) farmers started out for Tokyo 26 September for the third mass demonstration, with demands for reinforcement of the river banks, for the sparing of the poisoned areas from further insult and for a policy of support for the bankrupt local governments. They were confronted on the way by the police and military forces. However, some 2,500 succeeded in getting to Hogima Village, Minami Adachi Province, Tokyo.

Although Shozo Tanaka had been sick at the time, he went to meet the farmers and advised them to leave 50 representatives with him and go back to their villages. Tanaka pledged that if their demands were not met, he would fight to the death for their cause. In this manner Tanaka became the leader of the struggle against the copper mine and began to organize the farmers….

The Mainichi shimbun published a series of articles, written by women journalists, on the miseries brought about by the copper-mine poisonings. Related news articles on the struggles of the people were also printed, and the editorials took up the cause. On 30 November, Tameko Furukawa, the wife of Ichibei Furukawa, took her own life by drowning under the Kanda Bridge.

On the morning of 10 December 1901, when, after presiding at the opening of the sixteenth National Diet Upper House session, Emperor Meiji was going to his carriage, Tanaka came up to him, a written appeal in hand, shouting to him. By this action Tanaka had planned to bring the scandal of the mine poisonings into public view, hoping that one of the imperial guards would either kill or injure him. But in fact, the sergeant-at-arms fell from his horse, which had reared up in surprise, and Tanaka also stumbled and fell on his face, so he was neither killed nor injured. He was arrested on the spot and taken into custody by the police….

Tanaka’s appeal did not work as planned. but it astounded the public at large. Many people from different walks of life began to involve themselves in attempts to improve the terrible situation caused by the mine poisonings. On 27 December 1901, a trip to the poisoned areas was planned and about 800 students from 40 colleges, universities, and high schools joined it. They were deeply moved by the damage done to the environment, and so they organized movements designed to spread the news about the grim reality of the destruction and the need to help the farmers. This was the first of the numerous student movements that were to come.

Tomorrow Later, we’ll continue with more on the environmental effects of copper-mining.

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Who Are the Best Custodians of Shinto?

A major problem for Shinto today is that [existential and essentialist] forms of spirituality exist alongside each other without much clarity about their precise relation. It is as if there were two separate spiritual traditions known as Shinto. One Shinto has the existential emphasis and is functional, either consciously or subconsciously, in the daily lives of almost all Japanese. The other Shinto is driven by essentialist assumptions and is much more limited in its following. Yet whenever Shinto is conceived as an organized spiritual tradition, its essentialist forms come to the fore because this is the spirituality connected with most major Shinto institutions. After all, who can speak for existential Shinto? …

If a Japanese really wants to deepen her or his existential Shinto spirituality, therefore, the place to go may not be the bookstore. The true experts in existential Shinto spirituality are not the scholars and priests who write books but Mom and Pop, Grandma and Grandpa. They carry the heritage of Shinto praxis in its existential form. Of course, in answer to many questions, especially those about the “real meaning” of this ritual behavior or that Shinto term, their answers may often be “I don’t know.” But this may be the best answer. It tells us three things. First, it is sincere: the true answer is in the mindful heart, not the analytic mind. The elders may not be able to explain it, but perhaps they express it in how they think, act, and feel. Sometimes a poet can express or evoke what the philosopher can never quite articulate in rational analysis. The same may be true of the existentially spiritual person. Second, their answer implies that the question asked has not come up in their own experience of “feeling Shinto” and “being Shinto” in an existential way. The question may be legitimate, but this does not mean its answer is crucial to spiritual growth. And third, some kinds of questioning are not just beside the point but actually counterproductive. This was [Motoori] Norinaga‘s theme in critiquing what he called the “Chinese mentality.” If he were alive today, he might have called it the “scientific” or “scholarly” mentality: any approach that thinks “I don’t know” can only be the beginning, not the appropriate end, of an investigation. The scientist’s “I don’t know” triggers a research grant proposal. For the professor to say “I don’t know” is a confession, not a profession. This mentality, as Norinaga argued, cannot accept the wondrous, the marvelous, and the awesome for being just what they are. Because this mentality cannot accept such phenomena at face value, it never really comes face-to-face with the wondrous awe. Such experiences get peripheralized, filed away as something odd to talk about at the tavern on a cold winter night with friends, but not to be taken seriously in one’s “real life.”

Having such existential Shinto sensibilities, many Japanese today are wary of politicians and Shinto leaders who display a normative, prescriptive, or essentialist bias. Their essentialist Shinto spirituality is often so thoroughly interwoven with a nationalist, right-wing political agenda that many Japanese hold them in disdain for “trying to refight the war.” They hope that as the decades pass, the old essentialist Shinto of the foreign war years will die out as the people of that generation pass away. As the Yasukuni controversy indicates, however, this does not seem to be happening.

SOURCE: Shinto: The Way Home, by Thomas P. Kasulis (U. Hawai‘i Press, 2004), pp. 148-151

By coincidence, Japundit notes a recent Mainichi Shimbun report of at least one prominent Shinto priest with his heart in the right place.

The late Fujimaro Tsukuba, who served as the head priest at Tokyo’s Yasukuni Shrine until 1978, deliberately avoided the enshrinement of class-A war criminals, sources close to him have revealed.

Tsukuba had expressed concern that enshrinement of the criminals of World War II could hinder visits by emperors, which were still continuing at the time. The former priest’s stance was revealed by a former public relations official at the shrine and others close to him.

Tsukuba died in March 1978, and the class-A war criminals were enshrined at Yasukuni soon afterwards….

Visits by Emperor Showa to the shrine were performed eight times since 1945, but they stopped from 1975. It has been suggested in some circles that this change was due to the enshrinement of the class-A war criminals.

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Kasulis on How Not to Translate Kokutai

[State-sponsored] Shrine Shinto affirmed a national quintessence for the Japanese—a spiritual essence even more fundamental than any “religion.” To criticize this essence was itself proof that one was not of the “body [or essence] of our (Japanese) state,” the literal meaning of kokutai [国体]. Originally emphasized by the Mito school thinkers, kokutai became a favored term among political thinkers during the foreign war years. The term referred … to both the empire and the emperor. Loyalty to the emperor was not a choice but a recognition and expression of one’s own Japaneseness….

It has become commonplace, incidentally, to translate kokutai into English as “national polity,” but this rendering is linguistically and philosophically inappropriate. Linguistically one can say in English that virtually every civilized country has some kind of “national polity,” but in Japanese kokutai applies specifically to the purportedly unique form of Japan’s political/spiritual/imperial structure. In fact, technically speaking, kokutai is not a political structure at all but a metaphysical ideology legitimating a certain form of polity. Furthermore, it is linguistically peculiar to translate kokutai as “polity” when the word “polity” is not translated into Japanese as kokutai unless it is applying specifically and uniquely to Japan. And philosophically there is the history of the idea of polity itself in the West going back through medieval thought to the ancient Greeks. In this intellectual development, the Western assumption has usually been that people or societies fashion their particular polity. The Japanese idea, by contrast, is that the organization is a sacred unit going back to the time of creation, a unit that resonates affectively, intellectually, and uniquely in the soul of every Japanese. In this respect, to translate kokutai simply as “national polity” is to despiritualize, obscure, and defang the distinctive force of the Japanese term.

SOURCE: Shinto: The Way Home, by Thomas P. Kasulis (U. Hawai‘i Press, 2004), pp. 139-140

I’ve wondered about this from the time I took my first Japanese history class in high school. I don’t think I’ve ever heard the term “polity” used except in the Japanese context.

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Religious Trends in Tokugawa Japan

Religion was a particularly thorny issue that Ieyasu’s two military predecessors, Nobunaga and Hideyoshi, had already begun to address. Collectively the policies of the three successive generalissimos led to the following situation. First, the upstart religion from the West, Christianity, was banned. The small numbers of Christians who refused to renounce their faith had to go underground. The squelching of the Christian movement in Japan was the precursor of closing Japan off from almost all contact with the outside world. This policy was initiated in 1639 and officially continued through 1854. Second, the Tendai Buddhist main temple on Kyoto’s Mount Hiei had grown to be the most powerful religious institution in Japan. In 1571 Nobunaga burned down the complex, destroying its three thousand buildings and its army of ten thousand warrior monks. Third, the most populist Buddhist religion of the time, the Shin Buddhist Honganji sect, had assembled a huge peasant army of its own that Nobunaga defeated in 1580. The sect then underwent a schism in 1603, breaking into Eastern and Western Honganji, thereby dividing the unity of this Buddhist group. And fourth, under Ieyasu the shogunate began to monitor the philosophical-religious schools of scholars, hoping to maintain at least some control over new developments and ideologies. Accompanying these four political events were intellectual circumstances equally important to the future of Shinto.

The key factors of intellectual change came to a head in the late sixteenth century when something philosophically new took hold in Japan. Throughout Japanese history there had been periods when Japanese groups (mainly religious or diplomatic) made the dangerous journey across the stormy Sea of Japan to the mainland, bringing back home cultural innovations and artifacts. In the fifteenth and sixteenth centuries especially, groups of Japanese Buddhist monks, mainly from the Zen tradition, went to the mainland to study. When they returned, they brought with them not only further materials related to Buddhism but also books from other philosophical traditions popular in China at the time. For our present concerns, the most significant items in their cargo were works of Chinese Neo-Confucianism. Although Zen Buddhist monastic scholars were studying the texts and introducing them to Japan, the books contained a philosophical system that would ultimately undermine the intellectual hegemony of Buddhism in the country. Neo-Confucianism was a sophisticated syncretistic philosophical movement in China that enriched traditional Confucian teachings with ideas from Buddhism and Daoism. By incorporating key ideas from these traditions into its own, Neo-Confucianism had disarmed the most powerful Buddhist and Daoist criticisms against Confucianism. As a result, from about the twelfth century up to the early twentieth century, Neo-Confucian philosophy (in various forms) generally dominated the Chinese intellectual scene.

These Neo-Confucian arguments against Buddhism entered Japan just before Tokugawa stability and peace brought rapid urbanization. The growth of city life supported schools of learning outside the traditional Buddhist temple complexes that had trained monk-scholars. The samurai (who needed job retraining to find a useful place in the peacetime society of the Tokugawa bureaucracy) and the aspiring merchant class (who needed to acquire culture fast) frequented such urban schools. Furthermore, the increasingly literate urbanites created a demand for widely distributed, printed publications. By the late seventeenth century, literary culture, including philosophy, was thriving in the cities.

SOURCE: Shinto: The Way Home, by Thomas P. Kasulis (U. Hawai‘i Press, 2004), pp. 106-107

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Shinto-Buddhist Syncretism in Heian Japan

Esotericism was central to both Buddhist traditions ascendant in the Heian period (794–1185): Shingon and Tendai. Shingon is an exclusively esoteric school founded in Japan by Kukai (774–835) whereas Tendai, founded in Japan by Saicho (766–835), includes esotericism as part of its grand synthesis of many Buddhist perspectives. Although several Buddhist schools had entered Japan by the end of the Nara period, for the most part none had developed into fully independent, religious establishments in their own right. That is: Shingon and Tendai were the first to flourish and develop as distinctively Japanese independent schools. Furthermore, both schools developed forms of Buddhist-Shinto synthesis. Both Shingon and Tendai arose about the time the capital moved from Nara to Kyoto (called “Heian” at the time). Their success was due in part to the fact that Buddhist esotericism shares central assumptions with early Japanese spirituality. With its centuries of doctrinal and practical development on the mainland, esoteric Buddhism was uniquely positioned to give early Shinto spirituality a full-blown philosophical justification, albeit admittedly a justification in Buddhist garb. Let us consider three points where the worldviews of ancient Shinto and esoteric Buddhism intersected—areas of similarity on which Shingon and Tendai Buddhism were able to capitalize.

First, for both early Shinto and Buddhist esotericism, the world was alive with spirituality, as there is no sharp divide between spirit and matter….

Second, Buddhism and early Shinto both stressed the purely mindful heart….

There is, as well, a third commonality: both esoteric Buddhism and early Shinto assume the sacred can be in the form of celestial deities (in Shinto, the kami deities; in esoteric Buddhism, the celestial buddhas and boddhisattvas)….

Not surprisingly, then, with syncretism as the norm, the term “Shinto” had no popular use in Japan until the development of state ideology in the middle of the nineteenth century. In that era, an essentialist Shinto spirituality was on the rise and the agenda was to separate “real” Shinto from its Buddhist “distortions.” Because of Buddhist-Shinto syncretism, however, it seems that for a thousand years of Japanese history most people did not ordinarily find it useful to distinguish “Shinto” from “Buddhist.” These people did all along refer to kami, of course, but they knew that on some level (perhaps understood only by intellectuals) kami were just alternative forms of buddhas.

SOURCE: Shinto: The Way Home, by Thomas P. Kasulis (U. Hawai‘i Press, 2004), pp. 95-102

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