THOUGHTS FROM A TAKAYAMA ROOFTOP: Musings on a View of History

Musings on a View of History

kishamichi ni
hikuku kari tobu
tsukiyo kana

low over the railroad
wild geese flying –
a moonlight night

-Shiki

The warm days of summer are now gone and the soft, gentle breeze that drifted through the open doors of my study and rustled the papers on my desk has grown teeth. In summer, it would make its way through this old “samurai house,” blending indoors with out, lending a certain tenderness and ease to life. Today, sweater replaces yukata, iced tea is now traded for steaming coffee. Last night the wind shook the closed shutters over our doors and windows, as though demanding entry: equal time with the zephyrs of mid-year. Now our warmth comes from the electric heater and the fire which crackles and snaps from the pit in the main tatami room, on which rides the smoky incense of oak rather than the perfume of flowers and fresh grass.

As I look through the sliding glass door of my refuge, filled with the volumes of Japan past which stir my imagination and answer my questions, only then give birth to new queries, I can see the cats at play in the garden; enjoying the day in their newly fluffed coats. The old puss perches high up on the gate, surveying her domain, as though she is some ancient daimyō watching over her han (domain). The two young ones dart here and there; games of hide-and-seek or perhaps imagining themselves as tigers in the wild; hiding in the now brown grass; waiting for some elusive prey to venture too close to their place of cover. Occasionally one cat ventures out to the edge of the pond and looks in. Yes, the koi are all still there in their places. Then he’s off again to pounce on his preoccupied sibling who just found a mouse. All too soon, the pond will be covered with ice, the ground will be blanketed in snow, and the garden mice will be safe in their nests below the porch.

One cannot help but to smile a bit at the moment, and then I look at the volumes of history that line the walls of my room and think about autumns long ago. Did Tokugawa Ieyasu look out his window at Edo Castle, or later at Sanpu in Suruga, and see similar scenes? Some might say no, he was without doubt too busy plotting and scheming. I think he did see such things and probably thought deeply upon them in his later years. Nevertheless, that is a difference in the viewing of history.



History is merely an attempt to write about events that belong to the past. What is written depends on documents: manuscripts, essays, and articles from the period being written about. Modern-day topics and events are often regarded as being too ordinary and thus, unworthy of documentation except as television newsbytes or a few short columns in a newspaper.
I often find myself wondering how historians, perhaps two or three centuries from now, will regard the last few years, and especially this year of 2009, in viewing Japan or the United States. Will they describe 2009 as a year when America began to once again find direction and to re-assume a position of world leadership, this time for the betterment of the world in general and in particular for its own citizens; or, will they perhaps hold 2009 up as enduring evidence that a once great notion grew too big to sustain itself and its ideals, and in the end failed?

Will they say that Japan continued its socio-political decline, and that its culture continued to erode, giving way to the forces of globalization, just as a beach is consumed by the waves of an approaching typhoon, or will they perhaps say that 2009 was a year when Japan, at last, broke free from the miasma from which it suffered, beginning at the end of World War II? Did Japan at last find its feet and stand up to demand equity with the United States among the nations of the world and cast off its acquiescence to Western domination?

Recently I wrote a short essay on the topic of Bushidō and its core. The article, much to my delight, stirred more than a little controversy and debate, which in itself, was a very good thing; for in my mind, such writing has little point unless it stirs thought and stimulates discussion. The essay and resulting commentary became the subject of conversations among myself and other Japanese with a more than passing interest in Japanese culture and history. Some were outraged by the views expressed by a group from the San Francisco Bay Area: others were simply dismayed. More than one comment was made that they should “admit their shame and end their life.” The comment was also made that some, whose samurai heritage had been insulted, would be more than willing to assist the group in the called for acts of seppuku. Some may indeed by surprised that one’s samurai heritage can be insulted, more than one hundred and forty years after the conclusion (note I did not say fall) of the Tokugawa Era. Most Japanese, even those who we might term as “liberals” are far more conservative than their American liberal cousins are. Most Japanese still attach great significance to their family histories: their clans and their samurai heritage. That is being Japanese.

Certainly, the group, Asians Art Museum, which parodies the San Francisco Asian Art Museum, has every right to express their views and opinions; indeed, I encourage it. Yet, the Japanese who read it and expressed their opinions to me, felt that the group’s views were tainted, that there was a certain “agenda” not too well hidden beneath their words: expressions marked with an irony that does not translate to Japanese thought. Among the Japanese students of Japanese history, none of my associates regard themselves as scholars but simply as students, sincehistory is an unending process of study and analysis– a process we often engage in over coffee, tea, sake and snacks (we try to do things with a bit of flair), the view was frequently expressed that aspiring or pseudo-historians tend to notice or to select records which match their own pre-conceptions of the past and support (or can be bent to support) their own personal, revisionist agendas; that is, they have an ax to grind.






Certainly there exits confusion about the complexities of Japanese history, even among Japanese. In this particular case, however, we have Western historians giving interpretation to Japanese history. In the West, modern historians still are greatly influenced by 18th century theories of history and long-past Age of Enlightenment in Europe. They still regard the European medieval age as the “dark ages” and as a corollary, the age of Japanese feudalism: cruel, dark, dismal. Certainly some Japanese historians and intellectuals (such as Nitobé Inazo) are equally as guilty of this view, having themselves imported ideals of Western feudalism and overlaying them on unique, Japanese concepts. Add to that a certain taint of Marxism interlaced with the American penchant for political correctness, and the overall result becomes skewed. A result is the compartmentalization of Japanese history into Japan’s “Classical Era,” Japan’s “Feudal Era” or Dark Ages, and the Modern or “Post-Tokugawa Era”, when it is far more complex than that. This tends to perpetuate the selective (and often simplistic) reporting of history: ignoring the complexities of Japanese history, which can be likened to the weaving of some fine tapestry.

Nevertheless, the overall result of the discussions was twofold. First, that certainly, everyone should be free to express their thoughts and opinions, even though it may lack wisdom or good manners – expression is essential. The second conclusion was that Japanese history and its interpretation should be left to Japanese, since the West is not equipped to understand and appreciate Japanese thought and the depth of Japanese culture and the intricacies of its history.

(To be continued)

-Tokugawa H.

Copyright 2009 by H. Tokugawa and Shisei-Do Publications. All rights reserved.

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: Is Globalization Changing Japan (Part 2)

IS GLOBALIZATION CHANGING JAPAN (PART 2)

The book everyone was talking about last month at the first World Economic Forum (WEF) ever held in Tokyo was not Thomas Friedman's The World Is Flat, or some other volume on globalization. It was a slim Japanese volume called The Dignity of a State. Written by mathematician Masahiko Fujiwara, the book is seemingly a longing call to return to ancient Japanese virtues. But it's also a sharp, angry outburst that blames free markets for a wide assortment of Japan's and the world's woes. "Globalism," Fujiwara writes, "is merely a strategy of the U.S. that seeks world domination after the Cold War." The author also calls the market economy "a system that clearly divides the society into a minority of winners and a majority of losers." WEF members, most of them advocates of free markets and open economies, might want to reject Fujiwara as part of the radical fringe of vocal anti-globalization protesters. But the book has touched a nerve in Japan, where many feel economic reforms are destroying the country's egalitarianism, creating a nation of haves and have-nots.

The Dignity of a State has sold 2 million copies since last November, making it Japan's second best-selling title of 2006. (It trails only the latest Harry Potter installment). A grassroots backlash against reform in the world's second largest economy is worrying to some WEF delegates. "This book's popularity is not a positive development," says Charles D. Lake II, vice chairman of AFLAC Insurance in Japan. But it is an important one. Despite Japan's much-heralded success in modernizing its economy, the fact remains that a large segment of Japanese society loathes the way things are heading.

In summary:

“Globalism,” Fujiwara writes, “Is merely a strategy of the U.S. that seeks world domination after the Cold War.” The author also calls the market economy “a system that clearly divides the society into a minority of winners and a majority of losers.” According to Time Magazine, the book’s popularity is fed by a popular response in Japan that sympathizes with the notion that “economic reforms are destroying the country’s social equality, creating a nation of “haves” and “have- nots".

Another review of the book says that according to the author, Japan’s distinguishing “national character” is a set of behavior standards based on the spirit of Bushido, the samurai code of honor. That spirit, he writes, was shattered by Japan’s defeat in World War II and completely abandoned after the collapse of the assist-inflated “bubble economy of the 1990s. Japanese society is now set to fall into ruin, the author continues. Ideas that Japan eagerly accepted along with “Americanization,” such things as the market –oriented principle of economics, do not offer a solution to the problems facing the nation. Rather, emotion and empathy form the basis of Japanese civilization and Bushido is the core of ethics. Japan should not aim to be a universal country, but a unique and dignified one.

According to what I have been able to read about Fujiwara-san and his book, he believes that Japan should return to Bushido because capitalism has destroyed Japan. As usual (I guess he is referring to Tokugawa and Meiji eras), “evil foreign devils” and their ideas have damaged the purity of Japan and the Japanese people.

I would be very interested to get anyone’s opinion on this topic, especially if you are familiar with this book and have similar or differing viewpoints.

IS GLOBALIZATION CHANGING JAPAN?

Is Globalization Changing Japan?

2006.04.26

I have many questions, which I really don’t expect answers to but which I bring up here in the hopes of opening some discussion or debate on the subject.
Historically, Japan has in modern history, undergone two, maybe three significant periods of change. The first period of change was in the ending stages of the Tokugawa Shogunate, when the “barbarians” came out of the East and West, and forced the opening of Japan to the rest of the world, followed by the Meiji Era. I think in this case, at this point in history, Japan had no choice but to change and it’s people made drastic and wonderful achievements at becoming a member of the world nations.

The second period was that following WW2. What can one say about that, except that it happened and Japan again did marvelous things to rebuild and to, in many ways, re-invent itself?

Perhaps the third period was during and immediately after the “Bubble Economy.” Now there is a trend toward “world globalization”: instant communication and commerce anywhere in the world - instant exchanges of information, instant business. I am wondering if this could (or is) having a negative effect on Japanese culture and the Japanese people.

I wonder if the Japanese government and the people in the Diet haven’t gone about things wrong, at the sacrifice of its people and culture. The government has done things so quickly, so rapidly that it makes me question whether they have really thought about what they are doing. Has the government in its diplomatic and economic decisions, really considered or thought about Japan and the people, instead of only catering to the wants and desires of their political friends. I am concerned that there has been little thought given about the people and the culture and that in the long-term, the ordinary Japanese people will suffer and pay for the effects of government decisions.

Everything is done these days in such a hurry – rush, rush, dash, and dash. I think that this has potentially done great damage to Japanese culture and society. One of the things that made Japan great, that enabled it to make so much wonderful progress in the Meiji Period and after, was Japanese diligence. Japan was famous for its quality craftsmanship and industrial ability because Japanese people (even the “little people” – artists, crafts people, etc.) took the time to do good planning, and to properly investigate things before doing something. They took their time and did not rush. It would seem that the Japanese government, Japanese business, and now even the people themselves, no longer take the time, the thought, the care, that made them so special and unique in the world.

Politicians are not connected to the lives of the real people – to the real world. There is now a vicious cycle of the people paying more, for example gasoline, and then having to work more to pay for things, and because they are working more and are earning more, the prices go up once again. It is potentially a never-ending cycle. It is like a dog trying to catch its own tail – it doesn’t happen. And because they are caught up in this cycle, there is not time for anything else – no time for art, for culture, not even to be kind (which is something else that made Japan and the Japanese people stand out in the world).

The good news is that it all can be changed, while Japan still maintains its place in the world. Greed and the seeking of power I think, drive globalization. There is no vision of tomorrow, unless it is only about how profits will appear on the next quarterly report. No one, from the top and now progressing downward to the average person, things about the future. It is, in my mind, becoming more a world of only “now” and of “self”, which I will admit is the way of things in the US now. Most sad.

I am wondering if such things as Bushido have even more relevance now in the life of Japan, on all levels. Should it come back? Can it come back? I think so. I think everyone it is an important consideration – to be accountable or responsible for our mistakes and to move forward from them with discipline. It is something that is missing in American culture and is disappearing from Japanese culture, and I think it is necessary.

Today we play the “Blame Game.” It used to be if there was something wrong, you stopped, thought about the problem, fixed it, and then moved on. The “American Way” has been to find someone to blame, punish him or her, and then move on. That is becoming more of a “global” attitude towards things. It saddens me.

I come from an older generation that had a respect for the land and for other people. In Japan, people felt a responsibility, a duty; to do not only what was asked of them, but in addition, what was not asked of them. It gave strength of character that is lost in the US and is being lost here. We no longer take the time to sit and talk to our children, and they do not take the time to sit and listen, and to learn from older generations with the result that American culture has slipped away, and Japanese culture is rapidly slipping away.

I an American, not a Japanese, and while I love and embrace many things of Japanese society and culture, I will always be an American. But with globalization I see a trend for young people (especially) to try so hard to be “non-Japanese” and I worry about there becoming a “non-Japanese Japan.” Englishmen are Englishmen, Americans are Americans – there is nothing wrong with that. What is so wrong with being Japanese? We don’t expect Japanese people to be like us or us to be like them. It is one of the things that makes us all unique, makes Japanese unique, and makes the world a sometimes fun and interesting place. I think young Japanese people should enjoy being Japanese. This is from someone who is on the “outside” looking in. Sometimes I think (especially young people) are on the “inside” looking out, and forget to see themselves. Be yourself! It’s nice!

Lastly I am wondering, does it fall on people of my generation to teach again, how to be Japanese or to be the preservers of Japanese culture? Is that right or is it wrong? Is there a place for such people as myself, who studies the old ways and teaches the old ways, and practices the older arts, in Japan? Should fathers and mothers take the time to teach their children, or make it possible for their children to learn about what makes Japan a most unique place in the world?

I wonder.