Emotions and Forms: Uniquely Japanese

Emotions and Forms: Uniquely Japanese

Much of my formal education and training had been in science and law; both disciplines based upon logic. As I grew older, and hopefully wiser, and as a student of traditional Japanese Budō and Bushidō, I began to read and study about the Japan of past days; and as I experienced life in Japan, not only in the dojo but in the small towns and villages, away from the cities, I began to think about such Japanese things as jōcho (emotion) and katachi (forms of behavior). People took tradition seriously. They often enjoyed dressing in kimono; they enjoyed eating together as a family, gathered around a low table in the living area of a simple home. People who were too loud or boisterous were given a cold shoulder. I witnessed Japanese unspoken communication and personality projection. Away from the cities, the national character was entirely different. Customs and traditions, sincerity and humor, were considered of much greater value than the logic I had learned and trained in at school. Of course there were some people who clamored for “more”, “more is better”, “modern is better”; yet, those who shouted for more reform to the modern ways, were discreetly criticized by the elders as “lacking a proper sense of humor.”

I began to realize that, yes indeed, logic had its place, but aesthetics, emotions and forms of behavior could be equally important if not more; things uniquely Japanese. When I mention “aesthetics,” I am speaking of such things as nihonjin no shizenkan, the concept of nature. When I say “emotion,” I am not speaking feelings such as joy, anger, sympathy, sadness or happiness, which we learn about in school and which we all experience naturally; I am refereeing instead to emotions that are cultivated through cultural experience; such emotions as natsukashisa, a sense of yearning for the lost, an mono no aware, an awareness of the pathos of things. By “forms,” I mean the code of conduct that has been with us for centuries, derived from Bushidō, the samurai code of ethics.

When considered together, these are the things that make Japan and the Japanese special, unique in the world. Just as Nitobé Inazo pointed out that Bushidō was the foundation of Japan’s national character, so also are these others. Even as far back as the Meiji Restoration, both emotions and forms of behavior began to go into a gradual, imperceptible decline. The rate of decline was accelerated in the Showa Era and sustained extensive deterioration after World War II, as the country suffered from Americanization and free market principles which reached deep into the Japanese heart to exert their influence on Japanese society, culture and its character as a nation. Even the Japanese educational system, has served to erode the Japanese pride and confidence in their country, largely at the hands of revisionist politicians and historians. People, particularly in the cities began to forget those things that were the country’s traditional emotions and forms of behavior, the things that should have given them the pride to be uniquely Japanese. Instead, the country falls prey to the logic and reasoning of the West and the decline continues through a process of globalization, which is nothing more than an attempt at making the world homogenous. Japan must find the means to realize and preserve its individuality and to recapture its simplicity in living, its emotions, and its forms; thus, remaining forever, uniquely Japan.

THOUGHTS FROM A TAKAYAMA ROOFTOP: A LESSON FOR THOSE WHO GOVERN

A Lesson in Wa-Dō for Those Who Govern

Not long ago I read the following story from far back in Japan’s history concerning Nagano Prefecture and Onda Moku (1717 – 1762). It is a classic example of Wa-Dō, the Way of Peace and Harmony, and its concern for the welfare of people and the community. More than that, I felt that as the economy of both Japan and America suffers from what could be termed at least a “partial collapse”, and there is urgent need, for a quick recovery. More than just a restructuring how those two nations go about business, both the business of people and the business of the economy, a very different awareness and approach might be necessary; therefore, there might be a lesson for current and future leaders in this story.

The year was 1757 and floods and earthquakes had devastated the Matsushiro Province (now Nagano Prefecture), which was now suffering its worst financial crisis in history. Its samurai received only one-half of their annual stipends; corruption was rampant; tax payments were seriously in arrears. Onda Moku was given full power by the diamyō to restructure the clan and province finances. Certainly, it was not the first time that a province had experienced financial problems; however, what makes this story interesting, is the unique approach taken by Onda. He actually took the unprecedented step (unprecedented then and unprecedented now) of consulting everyone whose lives would be affected by his reform measures.

Up until that point in time, peasants had been considered merely a means by which to obtain tax revenue, with their opinions mattering little. Onda took a new approach and a new attitude. He instinctively knew that what he needed, in order to be successful in his plans, was the active cooperation of both provincial officials and of the peasantry. In consulting with them and giving them something in return, he was thus engaged in nemwashi, touching bases with all those affected. This has become one of the most cherished principles of Japanese management practices.

According to Onda’s memoirs, he called all the clan officials together. One of the first things he told them was that although payments of stipends had been in arrears or had sometimes failed entirely, he intended to see that they were paid accurately in the future. In return, he was instituting a system of sure rewards and certain penalties.
He then ordered all village headmen, rich farmers and police officials to gather and to bring with them people who could speak their minds clearly and succinctly. On the appointed day, Onda said the following:

I realize that because of the lord’s financial predicament, many of you have been caused a great deal of trouble. It may well be that in the future, as I attempt to fulfill my role as financial controller, you will be caused still further trouble, and for that I am sorry. But first of all, I promise to propose nothing that is impossible; once I have made a statement, I will not alter it. Further, unless you and I discuss all matters openly with each other, it will be impossible to put the clan’s financial situation in order. Since I cannot succeed by myself, I ask that all of you talk everything over with me freely…

Next, not only on auspicious occasions but also at all other times, I will allow no sending of gifts, no matter how impressive. I will not term such gifts bribes, since that would create difficulties for everyone…In the future, I intend to hear everyone’s requests and pleas; therefore, there is no need to send bribes to anyone. This goes for all officials as well as for the farmers/
The next point concerns tax collection. In the past one hundred from each one thousand available foot soldiers have been kept in the castle at various jobs. Each month the remaining nine hundred were sent to the villages to collect tribute rice. But from now on, this practice will cease. Although it is difficult to predict the distant future, I intend to fill this office for five years. During that time, I will levy no demands on you for regional construction or for various duties in the castle…

After discussing incidents of advances farmers were forced to pay on their taxes, loans forced on farmers and merchants by the provincial government, and non-payment of taxes, Onda said:

Be informed that all unpaid taxes to this point are forgiven. But, anyone who fails to pay this year’s tributes, though he be stark naked with poverty, will face a punishment worse than death…

Although we should like to return the advances and the advances on advances that some of you have paid, we lack the funds to do so. Furthermore, as you have heard, we intend to forgive all taxes in arrears to this point. Therefore, I request that all of you who have paid advances accept the loss.

I want you to return to you to return to your villages and tell the other farmers what I have said. All of you must deliberate on the question together before an answer. If you fail to agree, I must commit seppuku. Remember that the tings I request are these: all advances paid to the present must be written off as losses in favor of the clan, and everyone must pay this years tax rice without fail. There are some things to take into consideration however, that make the picture brighter than you might think…Do not forget that all bribes that were customarily paid in the past have been forbidden. This alone will save the villages about 100 koku of rice a year. The foot soldiers who formerly made monthly trips to collect taxes will no longer be lodged in your house. This means great savings in the housing and food that you provided. Furthermore, you will no longer be forced to supply people and funds for duties and services to officials. All the savings that the elimination of these burdens bring to the farmers will amount to about 70% of this years tax assessment. In addition, starting now, I should like to put tribute taxes for the Yamashiro clan on a monthly installment basis.

To those who lent money to the clan, we would like to return what we owe, but we do not have the funds present. It may be that most of your children or grandchildren will find themselves in financial troubles or in hard times in the future. We should like to pay the money back to them when it becomes needed, but we will be unable to pay interest. All we can do is return the principal…

He then said that if any of them had been injured or harmed in any way during the past period of bad political administration, they might unhesitatingly write down their complaints, which they might present after sealing them well [to protect there privacy and security from retribution].

Last week, Congressman John Boehner said:

What’s going on here is unsustainable. Our nation is broke. And, and at a time when we’ve got this serious economic problem, a near 10 percent unemployment, we ought to be looking to create jobs in America, not kill jobs in America. Their cap and trade proposal, all this spending, all of this debt and now their healthcare plan will make it more difficult for employers to hire people, more difficult and more expensive to have employees, which means we’re going to have less jobs in America. But Americans are scared.

I think people both in Japan and America are scared. Worse, I have no doubt that the country is broke. If one looks at the balance sheets, there is no money, only promises to pay, just like the provincial government in 1757. While I don’t think that Japan as a nation is broken; indeed, there may be some new and productive, maybe even dramatic changes in how things are done. As for America, I can’t help but feel that not only is that country broke but it is also broken. Regional differences, regional interests in both the Senate and House of Representatives, racism, ignorance, corruption (both moral and political, and at times the overlap) are rampant. A broken national economy and broken regional economies are a result. Perhaps, just perhaps, America is just too big, too diverse, to mean and selfish to govern as it is. If you ask me if the will United States will exist as it does now in 25 years, my answer would be, “Maybe and maybe not.” If you ask me if the United States will exist in 50 years, my answer would have to be, “Absolutely not…unless there are some deep, drastic, and sincere changes.”