Japanese Literature

Stephanie Buff

Japanese Literature

October 30

As an English major subjected to the study of various genres of American Literature, the foundation and role of Japanese literature in society is an area of interest. After researching the origins of Japanese literature, it became evident that various external cultural influences are deeply rooted in Japan’s literature. “Early works of Japanese literature were heavily influenced by cultural contact with China and Chinese literature, often written in Classic Chinese”. This parallels much of the old English literature that was transcribed from Latin, most specifically in Medieval times. Furthermore, “Indian literature also had an influence through the diffusion of Buddhism in Japan”. Even with these outside influences, Japan eventually developed a separate style. However, the influence of Chinese Literature and the Classic Chinese style remained prevalent until the end of what was known as the Edo period, which is specified as the years between 1603 and 1868. In a more modern sense, “since Japan reopened its ports to Western trading and diplomacy in the 19^th century” Western and Eastern literature have affected each other, and have continued to do so until the present. The overarching genres of Japan’s literature can most easily be divided into six periods.

The first genre of literature is described as “Ancient Literature”. This period continued until 794. The most identifiable aspect of this period came from the Japanese writing system, or lack there of. “Before the introduction of kanji from China, Japanese had no writing system.” Essentially, Chinese characters were used in Japanese syntactical formats, giving writing Chinese appearance, but being read phonetically as Japanese language. “Chinese characters were further adapted, creating what is known as manyogana, the earliest form of kana, or syllabic writing.” The earliest Japanese works were created in what was known as the Nara period (710-794). Works during this “Ancient Literature” period include, Kojiki, Nihon Shoki and Manyoshu, a poetic anthology. Ancient Literature was followed by what is know as Classic literature.

Classic Literature existed between 794 and 1185. Classic works were produced during the Heian Period, which is referred to as the golden era of art and literature. For example, Genji Monogatari (early 11^th century), a work written by Murasaki Shikibu, may be considered the pre-eminent masterpiece of Heian fiction and an early example of a work of fiction in the format of a novel. Poetic anthologies, like, Kokin Wakashu, mark the Classic period as well. Furthermore, the Japanese narrative known as Taketori Monogatari, is considered one of the earliest examples of photo-science fiction. The tale involves extraterrestrial life and incorporates a princess protagonist. Following this period, Medieval literature pursued.

Medieval literature spanned from 1185 to 1603. Historically, this time was defined by multiple civil wars that led to the development of warrior class. This made war tales a prominent topic of literature. Insights into topics of life and death also dominate this period. The Tale of the Heike is a work representative of Medieval Literature. Linked verse and theater became prominent during this time as well. Early Modern Literature followed the Medieval genre.

Early Modern Literature (1603-1868) accompanied a time of historical and political peace in Japan, a time known as the Tokugawa Period. Rising literacy rates placed a larger emphasis on written works during the 17^th and 18^th century. Genres of the time included horror, crime stories, morality tales, comedy and pornographic works. Literature continued to be published in Chinese during the Early Modern time.

Modern Literature is the final period of marked literature. The period extended from 1868-1945. European literature became a domineering influence on Japanese writing, and became modernized with the period of marked rapid industrialization. Free verse was introduced into poetic repertoire. Works began incorporating new intellectual based themes. English concepts like romantic works began appearing as well. Even types of English Enlightenment literature became evident.

Discussion Question:

1.     Would you argue that Japanese literature has its own style, or is a sole product of external influences?

Tsunami Reaction

Tsunami Video Reaction

Following the shocking footage of the tsunami in Japan, showing the destruction of entire neighborhoods and floating vehicles, I decided to do further research on the natural disaster. The mass natural destruction occurred in March 2011. Casualties amounted to twenty- eight thousand. This incorporated those who were considered dead or missing following the tsunami.

One of the most shocking facts about the natural disaster was the penetration of an eighteen-foot wall by force of water. The creation of such powerful waves resulted from the shift of tectonic plates. Apparently, approximately “eighty percent of tsunamis happen within the Pacific Ocean’s “Ring of Fire”, a geologically active area where tectonic shifts make volcanoes and earthquakes common.” The force of a tsunamis waves results from their five hundred mile per hour speed, comparable to the speed of a jet plane. These waves come in series, often referred to as a wave train, compounding the destructive force of the disaster.

Pictures in Miyako Japan effectively display a visual of the waves penetrating the sea wall and rushing over a highway. These pictures of the tsunami waves were taken shortly after a magnitude 9.0 earthquake had shook the region. The wall of water is further depicted in photos at the height of houses, destroying every building in it’s path.

Even by May of 2011, photos of the tsunami’s destruction were still available. Now, at the 2012 one year anniversary, the Japanese government has made much progress with reparations, but like New Orleans and the destruction it faced following hurricane Katrina, much reparation and government attention is still needed.

http://news.nationalgeographic.com/news/2012/03/pictures/120309-japan-tsunami-earthquake-anniversary-fukushima/#/japan-earthquake-tsunami-before-after-boat-before_49801_600x450.jpg

Discussion Questions:

1.     Do you think that the Japanese government is giving enough attention to the affects of the tsunami?

2.     Do you think that the effects of this national disaster are comparable to Hurricane Katrina?

Do you think events like these strengthen or weaken a n

Japanese Government

Stephanie Buff

Japanese Government

October 15 2012

The structure of the Japanese government has become a point of interest for me, especially in light of the United States election dominating the media. Before doing research, I was completely unaware of how the Japanese government is structured. I discovered that the current federal system is a result of the constitution that was promulgated in 1946 during the occupation by allied powers. Essentially, the government is sectioned into three branches. The branches are the legislature, executive, and judiciary, matching the United states.

            The Japanese legislature consists of a parliament called “the Diet”. The Diet was first convened as the Imperial Diet in 1889 as a result of Japan’s adoption of the Meji constitution. It now consists of the House of Representatives and the House of Councillors. The House of Representatives has 480 members and the House of Councillors has 242 members. The House of Representatives is referred to as a lower house, and the House of Councillors is considered the upper house. The Diet is responsible for passing laws, and additionally responsible for selecting the Prime Minisiter. All members are selected on an election basis.

            The executive branch of government contains a cabinet, which is lead by a Prime Minister. Currently, the Japanese prime minister is Yoshihiko Noda. He is appointed by the, “Emperor of Japan” after being selected by the Diet. The emperor is a ceremonial figurehead, and is considered “the symbol of the state and of the unity of the people”. The Emperor does not have legitimate power in the Japanese government, and only exists as a symbolic figure. The executive cabinet consists of the ministers appointed by the Prime minister. The cabinet members are usually members of the legislative Diet as well.

Lastly, the Judiciary branch incorporates the Japanese court system. The highest court is the Supreme Court. Aside from the Supreme Court, there ate district courts, high courts, family courts, and summary courts. The court’s judges are appointed by the executive cabinet. The slogan, “All judges shall be independent in the exercise of their conscience and shall be bound only by this constitution and the Laws”, is a foundation for the entirety of the Judicial branch. Judiciaries may not be removed from the bench unless deemed mentally of physically incompetent.

Elections are another aspect of the Japanese Government. The minimum voting age in Japan is 20 years old. Furthermore, women have been given the right to vote in elections by the new constitution. Elections for the House of Representatives take place every four years and half of the House of Councillors are elected every three years. In addition to national elections, prefectural and municipal elections occur as well.

The Japanese government functions off of a branched system that implements “Checks and Balances”, to distribute power evenly, much like the United States. I was surprised by the similarities between governments, especially since other Asian governments are associated with communist basis. Personally, I find the position of emperor extraneous in Japan, and this is one obvious difference between American and Japanese government.

Discussion Questions:

1.     Do you think that the position of emperor is necessary?

2.     Are you surprised by the structure of the Japanese government?

http://www.japan-guide.com/e/e2136.html

http://en.wikipedia.org/wiki/National_Diet

http://en.wikipedia.org/wiki/Judicial_system_of_Japan

http://en.wikipedia.org/wiki/Prime_Minister_of_Japan

Japanese Social Welfare

Stephanie Buff

Social Welfare

October 8, 2012

            With the upcoming United States presidential election, a focus on federal policy has dominated American attention. In examining the United States political flaws, I have become interested in international comparisons. Specifically, the concept of Social Welfare is one that deserves national attention. Japanese social welfare policies show stark contrast with American policies, and reflect Japanese cultural practices.

            The deep- rooted value of pride that accompanies Japanese culture, most likely dating back to the samurai mentality, affects Japanese government aid programs. The NY Times article, “Welfare as Japan Knows It: A Family Affair”, highlights the sense of shame associated with receiving Japanese government aid. “Scholars say that many people who are eligible for welfare do not apply, because of this sense of shame.” A scenario is given to further enforce this idea, which describes a separate elevator to the welfare floor of a building, which ensures the applicants anonymity when visiting the office. The Japanese are quick to say that those who receive government aid are “lazy”. The article continues to say that there was little sense of entitlement among the Japanese homeless, many of who do not qualify for social welfare.

            The Japanese government distributes financial aid in the form of welfare to approximately one percent of the population. This contrasts the eight percent of the U.S. population that receives some sort of government aid. Of the one percent of Japan that receives welfare, 33% are elderly, 45% were households with sick or disabled members, and 14 % are fatherless families. The remaining 8% fall into another qualifying category.

            Furthermore relating to Government financial policies, a minimum wage act was implemented in 1947, to protect low-income workers. Also, social insurance systems are active, including health insurance, employee pension, unemployment insurance, and workers’ accident compensation insurance.

            The New York Times alludes to the idea that the kin network of family is strengthened in Japan because support from the government is not as strong as the United States for example. It is stated that “Applicants in Japan are obliged to get help first from their families”. This supports the strong emphasis that Japanese culture places on family.

            The flaws of the system, at least as perceived by Nicholas Kristof, the author of the article, are highlighted by the case of Katsuo Kawagoe. Kawagoe is said to live in a cardboard box at the Shinjuku train station. He describes his trip to apply for government aid, stating, “They were not helpful. The only way you can get aid is if you’re over 65 or if you’re really sick and taken to the hospital.” He continues “between racking, tubercular coughs” to say that he will only have a chance once he is over the age of sixty-five. Kawagoe is 53, and has years more of suffering to battle before he can apply again for a chance at help.

            Contrary to the flaws “From some perspectives, this system has worked brilliantly. The country’s already strong family ties have been strengthened, and the main safety net is the family rather than the Government”. Even more impressive, “The number of Japanese in the basic welfare program has declined sharply over the last half century, as people became better off and built up savings.”

Discussion Questions:

1.     Do you think the Japanese system of social welfare seems more effective than the American System?

2.     Do you think the nations’ cultural differences are what make the social welfare systems different?

Works Cited:

http://www.nytimes.com/1996/09/10/world/welfare-as-japan-knows-it-a-family-affair.html?pagewanted=all&src=pm

http://en.wikipedia.org/wiki/Social_welfare_in_Japan

http://en.wikipedia.org/wiki/Welfare

http://wiki.answers.com/Q/What_percentage_of_people_in_US_are_on_welfare

Video Connect Reaction

Video Connect

    The video connect session with the Swedish students was not only an excellent insight into Japanese cultural understanding, but also showcased the contrasts between Swedish, American, and Japanese cultural practices. By discussing these contrasting aspects, it was easier to conceptualize everything we have studied.

            The subject of my small group discussion with Declan-san, Dan-san and Daniel-san (the Swedish student), focused mostly on gender roles in Japan, America and additionally, Sweden. Although Daniel’s microphone made it difficult to understand him, it became clear that woman in Swedish society maintained professional responsibilities, and did not adhere to the rigid roles that are considered normalcy in Japan. Daniel taught us a lot about Swedish tradition during out small group discussion.

            Although the Swedish students contributed a lot about their culture to the discussion, they did not contribute many new topics regarding Japanese society. I am interested in what they are learning in their course on Japanese culture, and I am looking forward to the next video connect.

            There are a few things I would like to see happen in the next video connect that did not happen in this connect. I think it would be interesting to hear more about the Swedish course curriculum in order to see the focal points of their cultural study. By noting what aspects of the culture they focus on, it may be indicative of what values are most prominent in Swedish culture. I particularly enjoy these video sessions because I am taking AS150 to gain further insight into cultural understanding, and these sessions provide knowledge for more than just Japanese cultural understandings. It is also interesting to hear the Gettysburg College students reflections on the curricular studies during the video sessions. 

Reaction Paper

Stephanie Buff

Reaction Paper

September 21, 2012

  

    The past four weeks of Japanese Culture study has provided an extensive basis for cultural understanding. Each week focuses on difference aspects of society that contribute to the rich culture of the Japanese nation.

The first week of studies was an introductory time period, where basic concepts of Japan were introduced. In the video, “Discovery Atlas Japan Revealed”, I received a few noteworthy cultural bases. Primarily, a sense of underlying spirituality became apparent in each cultural aspect described. Specifically, the idea of the appreciation for seasons was emphasized on several occasions. Lastly, the concept of a geisha was revealed, and the rigid nature of the program was telling of a culture that values hard work, respect, and manners.

The second week of cultural inspection focused mainly on Geography and Transportation. Personally, the geographical education was important for receiving an accurate sense of the country. Prior to the geographical learning, I had only been able to visualize Tokyo on a map of Japan. Now, I am aware of the eight regions dividing the island, and the importance of various cities aside from Tokyo, like, Kyoto and Fukushima. For example, Kyoto has a population of approximately one and half million (Mongabay). Furthermore, I can now understand that the country is connected by an intricate railway system that is streamlined with precision and impressive efficiency.

Week three of our course of study focused on House and Family structures. The concepts that were most emphasized included the idea of the IE and gender inequalities. The IE refers to an established form of familial hierarchy, where the elders inevitably receive the most respect. Emmett-san established that the IE is based on patriarchal structure, and that the entire concept is based around ones ancestral history. This idea carried over into the hierarchal family system. Ikuji, or childrearing practices, correlated with the study of family life. This highlighted many of the Japanese ideals, concerned with cooperation and respect. It also touched on the importance of concealing ones emotions, and adhering to social normalcy by way of manners.

Finally, week four focused on Socialization and classification. This centered on more ideas that were brought up in Ikuji, and expanded on these ideas. Uchi and Soto, inside and outside. There are different behavioral practices for each environment respectively, which require a conscious effort too apply manners and control ones expression in a public setting. The idea of kindergarten was brought up as a transitional period for children to enter the public.

Several concepts regarding Japanese culture have become apparent in reflecting on these last four weeks, and outside sources relating to course material. The course material, as well as “Finding Japan” by Robert Reed, bring up many concepts that reinforce my impression that Japanese culture is deeply rooted with traditional practices. Specifically, Finding Japan entitles a chapter “The festivals of the Japanese Year”, and continues to describe traditions of festivities like Japanese New Years (Reed). These celebrations and traditions seem to have a spiritual foundation. Additionally, respect for ones ancestor is a staple of Japanese cultural practice. An Ancestor Worship site articles reiterates, “Despite modern trends, ancestor worship continues to be an important mechanism through which the living feel that they are spiritually connected to the deceased family members, thereby ensuring the continuity of family lineage” (Ancestor Worship). This proves true in ideas we covered in class, like the EI, and familial hierarchy. Furthering my reflection on upcoming course materials will provide an ever understanding into a culture that I previously knew nothing about.  

Discussion Questions:

1.     Do you think the basis of ancestral respect will eventually be lost in Japanese culture?

2.     Do you think that the idea of public behavior inhibits the creation of personal connections in Japanese society?

Works Cited

"Ancestor Worship - Ancestor Worship In Japan." - Family, Japanese, and Ancestors. N.p., n.d. Web. 22 Sept. 2012. <http://family.jrank.org/pages/85/Ancestor-Worship-Ancestor-Worship-in-Japan.html>.

Reed, Robert. Finding Japan: A Guide to Seeing Its Beauties and Unlocking Its Mysteries. Tōkyō: J Risāchi Shuppan, 2005. Print.

Japanese vs. American Psychology

Stephanie-san

Japanese Psychology

After reading about “Ikuji”, the Japanese idealogy behind parenting, the concept of Japanese psychology medicine became an area of interest. Psychology class has taught me that children develop in phases, and American parenting methodology is based around psychological studies.  I immediately became interested in how the perspectives on psychological science differed based on culture. American and Japanese psychologists base their studies on different premises due to the differences in culture.

The American Psychological Association’s homepage immediately provides links to the different psychological diseases that are most often diagnosed in the United States (APA). For example, the link for the “stress” condition pages leads to a fact sheet on how to cope with and how to avoid feeling stressed (APA).  Similarly, the link for “anger” leads to another link named “controlling anger before it controls you” (APA).  This promotes the theory that American medicine centers about the idea of preventative medicine as well as treatment of diagnosed disease. The Morita School of Japanese study suggests, “Western medicine is largely based on the control and elimination of symptoms defined as abnormal, undesirable, or disabling” (Morita School). American Medicine falls into this “Western” methodology. Japanese psychologists maintain a different perspective on psychological studies.

“Japanese Psychology differs from traditional Western approaches in how it conceptualizes health” (Morita School). Japanese society takes conditions that we deem undesirable, and categorize them as passages in life (Morita School). “Let’s use depression as an example. In anyone’s lifetime there is a good chance that they will experience some degree of depression” (Morita School). With this theory in mind, Japanese psychology critiques American ideas, asking, “…what is wrong with trying to control these unpleasant events? This approach to life sets up unrealistic change agendas that become problematic when we encounter events beyond our control.” (Morita School). The Morita School of Japanese Psychology supports that scientific evidence suggests that, “people’s change agenda is often at the root of the problem. The more we try to control the uncontrollable, the more our attention gets trapped” (Morita School). These psychologists believe that the fixation on what Western society diagnoses as an illness, is what prevents the afflicted person from recovering (The Morita School). “The more we try to control the uncontrollable, the more our attention gets trapped. We turn our attention away from the basic activities that sustain us (self-care, relationships, and responsibilities) to deal with our feelings” (Morita School). Furthermore, Japanese psychology seems to suggest that difficulty is a natural part of life, but suffering from difficulties is optional. Consequently, the fixation in Western society on treatment of natural feelings may be what leads people to drug-use, eating disorders, and other forms of “risky behavior” (The Morita School). The “Todo” Insitiute reinforces the idea of “Mindfulness and Attention”, as the foundation for the human psyche (Todo).

The Todo Institute elaborates on the idea that attention is of the utmost importance for a healthy mind. Efficient use of attention “can improve concentration, our intimate relationships, our spiritual practice, and our overall mental health” (Todo). Todo even goes as far as to say “What’s at stake is nothing less than our experience of life itself” (Todo). The difference in emphasis on varying aspects of mentality demonstrates the cultural differences present between the United States and Japan.

The more I read and learn about Japanese culture, the greater the difference between Japanese and American mentalities becomes. The sentiment of a spiritual emphasis in Japanese culture has become increasingly apparent with furthering research. Consequently, the American focus on scientific thought processes has become evident. Americans look for answers to what we deem problems, while the Japanese seem to keep faith in the idea that problems are a part of life and do not always require a concrete solution. These realizations are supported by my research of Ikuji, Japanese Medicine, and Psychology.

Discussion Points:

1. Would you consider either method more valid?

2. Does this mean science is less fact than assumed and more up to interpretation?

Works Cited

"About JPA." The Japanese Psychological Association. N.p., n.d. Web. 17 Sept. 2012. <http://www.psych.or.jp/english/index.html>.

"American Psychological Association (APA)." American Psychological Association (APA). N.p., n.d. Web. 17 Sept. 2012. <http://www.apa.org/>.

"JAPANESE PSYCHOLOGY." ABOUT THE MORITA SCHOOL. N.p., n.d. Web. 17 Sept. 2012. <http://moritaschool.com/content/japanese-psychology>.

"Mindfulness & Attention." Attention and Mindfulness. N.p., n.d. Web. 17 Sept. 2012. <http://www.todoinstitute.org/mindfulness-attention.html>.