7.21 end of the program

This is the last week of this program. There are not many events scheduled for this week, and most of time is left free for preparation of final presentation or final exploration of Tokyo. The exploration we had as a group is to TeamLab. I really appreciate the combination of technology and viewers, of traditional Japanese elements, such as Kanji, bamboo, with CG animation and electricity. As a visitor, I can really interact with the exhibitions and immerse myself into the museum. At the end of the exhibition, we went to a place where we can play and learn at the same time. Again, there is no clear boundary between study and entertainment, adult and children at that place. Combination and boundaryless is indeed the theme of this museum, and I also think that is the idea of this program and modern Japan. Modern Japan is also a place, in the combination of tradition and modern, East and West, and in the struggling about how to reach the true balance between each of them. My research topic is the same. I want to explore how modern language managed to combine foreign loan words and Japanese traditional language usage, and how the boundary between these two languages is blurred and redefined.

In the following days of the program, we mainly focus on the final presentation. I didn’t realize I did so much progress throughout the journey. But in fact, many of my initial thoughts on loan words are challenged by my experience here, and I realize I much bias I held when I started this topic. I realized that to adapt foreign culture isn’t only a way to connect with the West, but also a way to enrich domestic culture. This program also offered a new perspective on how to understand national identity and tradition. When I first try to define these two terms, I thought it as something already constructed by history, while my research should be based on the constructed identity and tradition. While after the program, I realized that both identity and tradition are in the process of being constructed. Though it is important to find the standard at current time, in order to make the research easier, while it is also important to acknowledge that they are being shaped by modern society as well. With these understandings in my head, I may avoid some biases in future research.

The final presentation is really long, but inspiring and interesting to learn how each of our members learn and progress in the past month. It seemed all of us changed some initial thoughts after actually living in Japan. Though not in detail, I learned something from each of them, and reflect on my own topic as well. After the presentation, we went to a cafe and had farewell dinner there. We celebrated two of the friends’ birthday, and gave the gift cards signed by whole group. I also received postcards from the Kristi, Julie and Miki as well. I didn’t know that they did remember what I had said during the trip. Some words I may just said by chance, but they thought that was important and noted that in the cards. I will always keep the card, as a kind of memory and encouragement in the future.

As I am writing this reflection, I am already back in China. This program, as I mentioned in the blog, is far more than just a study abroad to me. I found the thing I really love and want to do in the future, and found the answer to some questions I always have, whether individually reflection on my whole psychological status in my college, and the international and historical relationship between China and Japan. I encountered some accidents during the trip as well. It was at first confusing, but later, became inspiring as well. This is really the best chance for me to grow up in the past 20 years, and most importantly, I met all the team members and three caring instructors.

7.14 end of the excursion

This week we did an excursion to Nagoya, Hiroshima and Kyoto. This is the first time I took Shinkansen, and the excursion gave me a chance to go to some places I may otherwise never go.

The fist day tour to Nagoya to watch sumo tournament is very interesting. Sumo is a sport I often see on Internet or during history lecture. I never thought it could be such an international sports. The stadium is a very modern on, with a traditional Dohyo in the center. Viewers come from different countries, some are tourist, and some are very enthusiastic fans. I can hear them shouting out names of participates they really like, and cheers for their victory. There are some goods sold in the corridor. Some are really cute, while some are in very typical Japanese style. I think that is an important way to get people interested in something. The sports itself, the rules, the rituals and the whole process, still strictly follow very traditional way, but the place of demonstration is very modern and international. That reveals the identity of Japan as following the trend of modernization and globalization, while managing to remain its essence. The way it tries to appeal outside with their culture is also very inspiring.

The trip to Hiroshima is a very heavy day. After seeing the dome, I realize that all the streets we walked on, all the trees planted and all the buildings along the street, were once burned and destroyed. But now they are restored and rebuilt, just by looking at it, there is nothing different. Despite Hiroshima is a quite and less developed city, I really like the slower life style there, and some nostalgic feeling. Tracks on street, conductor on the bus, and the conductor saying Thanks to every passenger. That is something I was familiar with when I was little, but now there is no more such scene in the place I live in China. The whole city is like a setting in typical Japanese movie. But the scene was bombarded and burnt, and individuals, who were no different from us, was suffering. I saw the clothes once worn, and the items once used by victims. I couldn’t stop thinking what if the atomic bomb was never dropped, what a beautiful life they should have. There is a lot of discussion on whether the bomb should be dropped, whether that is something Japan deserved because it was the country who initiated the war. But to me, the theme here is no longer about war and justice, it is only about peace and people suffering. The whole city nowadays display paper crane in every corner, but it is more important for the world to memorize the tragedy, and to celebrate and preserve peace we now have.

I want to generalize Miyajima and excursion to Kyoto together, because both of these two cities demonstrate Japan’ s perception of its religion and tradition. It is really surprising to learn how temples and shrines were closely related to politics and ruling power back to Shogunate era, and it is also surprising to learn about sexual relationships existing between the elder monk and Chigo. While nowadays, Buddhism and Shintoism to Japan is much simpler than that, while still interesting. A Shrine can be built up for anything, for animals, for historical figures, and even as I learned, for cooking. Although modern Japanese are not really that religious, and many people don’t really believe in supernatural,but every time I saw they prey in front of the shrine, and when they ask the priest for Gosyuin, they really take that serious, and show full respect. I don’t know how many people do believe in realization of their wishes, and I can’t tell if I believe or not. But that is really a part of their life, a way to show their hope, and to respect the world and spirits ass themselves. Just after we left Kyoto, there will be a Gion festival. That is how religious practice demonstrates cultural. I hope I could participate, but what a pity there is no time.

During the free excursion time, I went to the place where my favorite historical figure once lived and fought. It is interesting to stand in the place where he stood before, walk along the streets he walked on, try to feel the feelings of him at that time, and feels like you can touch the time. Kyoto is that kind of city. It is developed, yet there is still space where you feel you can feel the history. I visited Yasaka shrine with my friend wearing Kimono on the second day. Simply wearing that clothes is very complicated and tiring. But the clothes itself vividly shows me how society and how manner worked. I simply couldn’t walk fast or sit comfortably wearing that, so I can see the rules for female to follow, and the definition of beauty in ancient Japan. But the process is still interesting, really a better way to feel the culture, and to experience tradition. Just before I leave, I visited Nishiki market and wondering around on the street. I wanted to but something but I couldn’t transport those back to China, or I just have no space. I feel it is easier to experience life of an ordinary life of a Kyoto residents than in Tokyo. It feels to me, Kyoto is a place of a more traditional and a more authentic city than Tokyo. Not to make a judgement, but the excursion gives me an excellent chance to see Japan from a different aspects.

7.10 Tradition and Modern in Kansai

As I travelled in Kansai part during the whole week, I feel it is a region with closer link to the country’s past and tradition. 

I think culture and tradition are definitely closely related to a country's national identity, and choices on which and how certain ones are representations of tradition, indicates how the country wants to present itself to the world.

From a very traditional perspective, Miyajima, Himeji and Kyoto represents the authentic and distinguished history of Japan. Miyajima, with so many temples and shrines, shows Japanese view of religion. So  a lot of people go to shrines, not really because they are religious, but they want to find a place to calm down and to reflect themselves, to enjoy the tranquil environment there, to experience cultural events there, or simply as a hobby. But after all, everyone shows their ultimate respect. This practice shows the close relationship between Japanese and god in Japanese definition, and the relationship between individual and the world in Japanese philosophy. The Torii in the water really  catches my attention, it is just so beautiful artistically, and also, the good wishes of ancient people want to speak to the god, and welcome them come to their land. Himeji is more like a demonstration of advanced technology and military technique of ancient Japan.  I didn't imagine such a delicate architecture can be a military defense, and the design inside works well for this function. Walking inside, people have the opportunity to imagine what Japan was like hundreds of years ago, and that sense of history is what the castle wants to convey to me. I just arrived in Kyoto today, but I can already see how the whole city demonstrates the historical aspects from its naming of streets and the building styles. However, as mentioned in Oedewald's article, it is oversimplified to make modern and tradition opposite concepts. There is a blend, and that is also what Japan shows to the world. The combination and balance between modernism and history, tradition and technology. There are lots of AR and VR technology used in Himeji castle and many Western restaurants open in traditional styled Kyoto streets. For each of these sites, there are also mascots for it, and the goods are also very creative. Japan is very open to adaption of modern elements into its historical sites, and there is a blend of East and West. There is no chaos, and all the history suddenly becomes more approachable. To me, that is a way showing how Japan embrace globalization and modernization. And it has the ability and confidence to achieve technological advancement without sacrificing too much of its uniqueness. That mixture really demonstrates Japan's new national identity in the context of internationalization.

China was once very conservative about its pure tradition. So tradition is tradition and its unique. By emphasizing on that, for example, the Forbidden City. The place is a representation of China's prosperity, advanced technology and artifacts, but also the contemporary history of war. So it is unapproachable, it is sacred and it is unique, like Chinese culture and history. So is the national pride aroused by it. While now we see goods such as cosmetics, stationery and even animated video of ancient emperor greeting visitors. That combination of history and technology really shows new national identity in the new era, innovation and openness to one’s tradition. 

7.9 Hiroshima:war and victimhood

Today is really a heavy day. We travelled to Hiroshima ad visited museum of the atomic bomb and victims. The museum brought me to the disaster and affected the way I perceive Hiroshima in the following days. This is a discussion on victimhood and war. 

The most striking exhibit to me is the section where clothes and things of victims are displayed. Especially a bento box which still has carbonized food in it. The narration simply said there is soy, rice, beans and some other food inside that box, but the boy never got to eat it. That short narration really resonated me. I couldn't help but imagine how myself as a primary school students, everyday just before lunch time, so curious and excited to know what today's lunch is. And I can tell, with what love and hope, his mother prepared that meal for him, how she hoped his son could have another happy day at school, finish everything in the box and come back, saying "tadaima" in front of the door. But that would never happen. With that simple excitement and hope, the boy died without even knowing what happened. There is no mentioning about his family, maybe there is no way to trace back. But I can imagine how desperate the family can be. Or maybe, no one left. Just like all the exhibits of clothes and letters in that section, this bento box shows the victims were once alive, living an ordinary life as we all do. Suddenly the bomb was dropped, and everything was over.  

Another exhibits is the story of family N and the girl who survived for another 10 years after the bombing. Those stories didn't stop when the bombing happened, but years later. When they "luckily" survived the bombing and recovered from injury. The damage is mentally and physically, and the suffering is enduring. The girl made it to primary school and made a lot of students there. Everything seemed moving towards a bright direction after the disaster, but suddenly she was diagnosed as leukemia because of radiation, and died eventually. This story is just so similar to the story in the manga. It is so cruel to once give hope to someone when they are in desperation, and when they recovered and believed in the future, take the hope away and throw them into that desperation again. In the story of family N, I was touched by the narration where the father once decided to commit double suicide with his son after his wife died. He did try to do so, but finally gave up because of his love for his son. However, he still suffered from the trauma and died years later, with scars on his body which never healed. Both the lasting mental and physical damage are revealed in the manga. The girl already began to pursue new future 10 years after the disaster, but died because of leftover of the radiation. She rejected love from the outside, because she thought she wasn't able to save people at that time, and she even began to get used to seeing corpse on her way. That made her feel guilty and always question herself if she deserves belong to this world.

All the stories and exhibits in the museum mainly focused on tragedy of normal individuals. That really makes me feel the pain and the sadness myself, since they are just like us and their life had nothing to do with the war. When I walked outside the museum, I saw the trees, the paths and the bridges, realizing 74 years ago, those were ruins after the bombing. Nothing is special nowadays, since we are now in a peaceful world, but the remaining dome still stands there, reminding everyone that history exists and people died, everything has already gone but everything is still alive. So I wrote on the message board, "wish for peaceful world".

7.7 Second week is over

This is the second week of this program and now half of the program is finished. I really think this week is a week of finding identity, both on citizenship, gender and history. This is not about only investigating Japan’s national identity, but also my own identity as an individual. I realize that as an Asian and with memory of history, I do have some limitations on examining issues. And this week’s lectures and excursion gave me a new perspective of looking at those things.

First is about citizenship. Who defines who is Japanese and who defines whether the society is homogeneous. I always felt there is nothing wrong to call Japan an ethnically homogeneous society and for it to set restrict on immigrants. Because that is what North-East Asia does. I thought. However, I realize the reason why we think our society is homogeneous is because we tend to separate groups in a binary way. If you have something different, then you are somehow welcomed as an outsider. I was really touched by the documentary on Hafu. I didn’t know that mix raced people are really in such large proportion in this society, and to ensure ones identity can be difficult. I was touched when I saw people go to the hometown of their father/mother, to explore the other part of themselves. I was also touched when I saw people tried different cultures and tried to figure out what is the society they really belong to. I can see the meaning of “Hafu”, since someone claims they don’t feel belong to any side and I can also see the meaning of “Daburu”, since people have emotional tie with both sides and they resonates with both while living in different culture. I’m glad to see the whole society is more open to them, while still at the same time, I wonder if the society indeed accept them as a part of it, or just because of globalization, there is less emphasize on nationality and ethnicity. The presentation on asylum seekers is also impressive. It reveals a side of Japan I never learned. I still understand Japan’s stand on security concerns and so-called purity, while the way they treat asylum seekers is just too inhumane and inefficient. The policies definitely need to be revised.

And finally gender identity. I have been watching Japanese TV program for quite long time, and I really like two of the commentators in the Terrace House. But I never thought of interpreting gender presentations in those programs. It is interesting to see how stereotypes and socially-constructed norms are presented and used to make program effects. And it is interesting to see how people with different background can view the same thing so differently. The professor’s research in gender presentation in horror film is also something I have been thinking for years, so I exchanged contact at the end, hoping to learn something more.

The trip to Yasukuni Shrine is really the single most important part to me in this week. That is the place I always wanted to go but simply too afraid to go. I cried in class when I watched the introduction video, for some reason I didn’t know. I even think it is unfair, when I saw people holding annual rituals as they do in every other shrine. And then I went in. I didn’t take any photo or request for a Goshuyin like I do in other shrine at the beginning, but then I felt something different. The Yushukan. The story told there keeps saying what Japanese army did was to liberate Asia from Europe and to protect Japanese citizens from discriminatory violence. It emphasized on how well-mannered Japanese soldiers are and how justified their actions were. And the end of the exhibition, photos of soldiers were hang on the wall, listed their hometown, their death and their letters displayed. I knew these soldiers were also boys, human, and men. Some of them went to the battlefield because country asked them to do so. They have family, and they have every emotion that every human has. But they still chose to die for the country. Did they really believe Japan would win? Or they pretend to. What were they thinking when they directly faced death. I would never forgive the army but I couldn’t help but taking the soldiers’ position. I believe the museum was advocating peace, so Japan will never face such fatality and devastation again. But it still feels to me that Japan regretted and mourned the war, because they lost. But again, I have a strange feeling that Japanese people nowadays are lucky that the government didn’t tell the whole story. I remember I talked to a Japanese, and he said he felt somehow lonely when he saw anti-Japanese protest in China online. I understand, but still, very complicated feelings. The impressive architecture, tranquil environment, dedicated artifact, interesting tradition, combination with modern culture, and the memory of wall together in Yasukuni shrine, is my image of Japan.

During the weekend, I went on a shrine tour and really experienced Tanabata in Japan. It was initially a Chinese festival, but just interesting to see how it is celebrated differently and similarly here. It is also the first time I try to visit each shrine strictly following the rules and searched for background information before visited each one. The tour really gives me a deep insight into how Japanese people view religion and how that associates with their daily life. This is almost half through, as I investigates more, I finds out more I want to learn.

7.4 Japanese national identity after war

As a Chinese, the excursion I expected the most and resisted the most is today’s trip to Yasukuni Shrine. In the whole exploration on Japan’s national identity after WWII,the discussion and reflection on the war is also the part interests me the most. 

Both Yasukuni Shrine and Yushukan Museum play an important role in portray Japan as a victim and hero during WWII. Yasukushi Shrine isn't inherently wrong since it was built during Meiji period and was to honor those who died during civil war for establishment of new government. However, adding war criminals make things more complicated. While Arlington is simply a cemetery, Yasukuni is a shrine, to be shrined is different from to be buried.  And those war criminals didn't die for the battle, but rather executed or still alive during the occupation. So by shrining them in the shrine, is an equivalent of shrining the war itself rather than "loyal and self-sacrifice" spirit. The Yushukan museum, whose name ironically taken from a Chinese text, offers an alternative narrative for WWII. If the English translation and guide can be somehow called objective, the Japanese version is trying to get away from the nature of the war, which is colonialism and invasion. It depicts Japan's position as leading Asia out of Western colonialism, and the victory of Russo-Japan war is the pride and inspiration for all Asian people. Soldiers are humanized again in this museum, through the things they used and the letter they sent back home during war. It is very complicated to summarize, as indeed, these soldiers and Japanese who died in the war were victims, but the same or even larger fatality happened in other Asian countries as well, and they were not those who start this. By such narrative given by a nation and displayed in a public or travel spot, it is a way to honor and to justify the war and invasion.

Because of national pride an nationalism, it is hard for right-wing to acknowledge or apologize for the things Japan did during war time. So by shrining war-criminals and other soldiers died for the war, history is justified, and crimes are excused. However, individuals and government can be somehow separated. Soldiers and commoners were victims, because some of them didn't know what was happening, and they simply had no choice but to align with the militarist government. Even in this way some may still argue that every individual during wartime somehow contributed to invade and genocide by money, by labor or by directly participating in the war. But still, combine individuals and government together, is a way to depict the whole as unconscious and forced to do so, which is not true.  And by doing this, there is no space for reflection on why the war happened, why other Asian countries should suffer, and at least, why Japanese own people have to die in this war. As a war museum, it will be better if the main theme is to value peace, rather than to victimize the whole nation and serve nationalist sentiment.

7.2 exploration on citizenship in Japan

Based on previous reading, today’s topic on the definition of citizenship. Citizenship should be a objective term, defined by laws and government. However, in reality, things can be much be more complicated. The passage really stands out to me is The Invisible Man and Other Narratives of Living on the Border of Race and Nation written by Murphy Shigematsu. The stories he discussed in this article show how concepts of being of Japanese or not play in Japanese society. For example, there are two Zainichi Korean girls in this article, one is clearly referred using Korean names while another prefer Japanese name. The difference between these two stories shows limitations of using the world "Daburu", which was meant to avoid any negative narrative, instead of calling people  incomplete,  describe them as something more. However, it is hard to be double. If one chooses to assimilate into Japanese culture, then they need to give up some of the other culture and identity, while if they don't want to assimilate, then they are excluded from the society.  And by being Daburu, there is certain expectation on them. For example, they should be bilingual and adapt to life on both sides. However, some mixraced people cannot really speak the other language well and they have never been to the other country.The reason why Japan often phrases itself as monoethnic, according to this article, is that there is little distinction between race and nationality in Japan. So as a research cited in this article, when Japan talks about how they perceive minorities, they uses bilateral terms and separate that minority group from Japanese mainstream society. The concept of being A and being B at the same time is not widely-accepted.

Also, there is no clear definition on whether or not to define someone as Japanese and the attitudes towards each group largely depend on their symbolic representation. For example, being a mix race of European and Japanese, the Western look may make the person be more attractive, as a symbol of modern and globalization. However, African Japanese are treated with greater discrimination because of discrimination towards black. In Okinawan, mix race of unknown American father and Japanese women reminds people of the bases and military, and that , more the difference on appearance, make people label them differently. One thing I notice is the way people treat Okinawans in general and Ainu. I heard a speech on street in Shibuya last week, and there is a very conservative party, advocating unification of Okinawa and reduce of military based, while on the side hand, they claim Ainu is not indigenous in Japan, as they are not really Japanese. That makes me wonder what really defines nationality or perceived as a citizen. Apparently, passport doesn't play a large when it comes to whether public will accept the person as one of the citizen. Just as the reading at the beginning of this course, citizenship and nation is a concept agreed by most of its member, there is a set of rule and standard to categorize one into the society, and can be very arbitrary.

Now wherever I go, I can see faces that don't "look Japanese". Young people in Japan nowadays are more open to their presence, and treat everyone equally. But I was wondering, does that equality builds up on perceive them as being  Japan, or it's just a mindset of being a global citizen and open to all the ethnicity.