A cultural insight
In Yamaguchi Prefecture, Japan, the predominant nationalities include South Koreans, Vietnamese, Chinese, Filipinos, Indonesians, and Nepalese, illustrating the region’s multicultural character. Like the rest of the country, the principal religions practiced in Yamaguchi are Shinto and Buddhism, with Christianity also being present, largely due to its historical ties to the Jesuit missionary Saint Francis Xavier. The city had notable connections to Christianity because Saint Francis Xavier resided there after being welcomed by the Ouchi Clan in 1551. Although Christianity was initially accepted, it was later outlawed, and those who practiced it in secret were persecuted. Sites associated with Kakure Kirishitan (hidden Christians) can still be found in Yamaguchi.
When we look at the map, the first thing we notice about Japan is that it is a curved semicircle of islands off the continent of Asia. This geographical situation of Japan in relation to Asia has played a significant role in the formation of a distinctive Japanese culture and a separate national experience, as Japan was close enough to receive periodic influences yet far enough away to mold those influences into a peculiar way of life. Some traditional accounts view the beginning of the Japanese nation as the creation of the Japanese islands six thousand years ago by the kami (deities). Still, most historians consider “Japan” to date from a little more than two thousand years ago. From that time, there began to emerge a distinctive group of people ( the Japanese people), a particular way of life(Japanese culture), a specific national identity (the Japanese nation). Throughout the centuries, many ‘borrowed” elements have entered Japan from the outside. Many changes have taken place within Japanese society. Still, underneath all these changes has been a strong sense of the continuity of Japan as an ongoing tradition.
The most concrete aspect of Japan is the Japanese islands: at present, Japanese territory includes four major islands—Kyushu, Shikoku, Honshu, and Hokkaido —and numerous smaller islands. Although the Japanese people are viewed as a single nationality today, they share a common ancestry with people from other parts of Asia. The Japanese see themselves as much more than merely Asians who inhabit a particular place. From ancient times, the Japanese have perceived themselves in terms of the mythology of their descent from the first people who inhabited the Japanese islands, believed to have been created by the kami. To be “Japanese” means much more than to be born of Japanese parents or learn Japanese customs; it means to be part of a family system. By contrast with the sense of individualism in Western countries like the United States, Japanese people tend to view themselves and to behave as members of a family more than individuals. Generally speaking, there is a greater sense of belonging to social groups: children’s loyalty to parents, a student’s respect for a professor (long after graduation), and the cooperation with fellow workers in a particular division of a larger company; some scholars linked to the pattern of rice agriculture in Japan. Rice has been an essential feature of the Japanese economy, closely related to social life and an important symbol of the blessings of nature. Rice requires large amounts of hand labor but also gives rather large yields.
Until the twelfth century, a lively imperial court and a wealthy nobility ruled the country and presided over an aristocratic lifestyle that is still remembered with nostalgia today. Power gradually shifted to the military and, for all practical purposes, became the rulers, replacing the symbolic figure of the emperor and also the nobility. Much blood was shed in the quest for military supremacy among competing feudal powers. Finally, in the seventeenth century, the country was unified by a military ruler (shotgun) who received allegiance and tribute from regional feudal lords. Gradually, the feudal way of life was weakened by internal changes in the Japanese economy and society, and by external pressures of foreign governments that sought to open Japan to trade. These forces combined to help bring an end to the feudal style of government in 1867, when the modern nation-state of Japan was formed: feudal domains and social class divisions were abolished, and there came to be true national control over regional prefectures (divisions similar to states). Significant democratic changes occurred following Japan’s defeat in World War 2. Today, the emperor is still respected as a symbol of the nation, but Japan is a democratic country with a parliamentary government headed by a prime minister.
The most interesting characteristic of Japanese, and one quite difficult for Westerners to learn, is the many levels of politeness that are expressed. A professor will use a different language to speak to a student than a teacher to a student. From us to them; a Kon’nichiwa and a bow will show much respect. Japanese was not a written language until Chinese writing symbols ( ideographs) were borrowed. These Chinese symbols are identical, but in Japan and Korea, two phonetic systems were used to retain the structure and grammar of spoken Japanese while borrowing elements of written Chinese. Although some key elements are shared with languages using Chinese characters, a person must learn the phonetic system and grammar of Japanese to understand the relationships between these elements and written Japanese. The Japanese have translated extensively, so that today they can read a wide variety of material in their language, from the Western classics to recent writing in science and social science.
The seventh-century poetry anthology Manyoshu (Ten Thousand Leaves) displays some of the same themes —love of nature and appreciation of subtle human emotions —that are found in poetry and literature today. Nature is a significant subject in poetry and also in graphic art. Nature is not depicted as in the West, as the creation of God; rather, nature itself is practically divine. Landscape paintings are one of the favorite forms of graphic art, featuring mountains, rivers, trees, waterfalls, and other natural scenes, as well as fans and woodblock prints. Not only does art praise nature, but it also focuses attention on the shifting seasons and subtle emotional responses to nature. The role of pottery in Japan contrasts sharply with the Western pattern in which God inspires poetry and art; in Japan, it is the poetry that moves the deities.
The tenth century Kokinshu (collection of Ancient and modern poetry) states that Japanese poetry moves heaven and earth, and stirs to pity the invisible demons and gods. It is difficult to capture the essence of Japanese art, which, like all cultural forms, has changed over time, but one theme that has remained the same is the emphasis on the natural qualities of artistic materials. More often than not, the texture of clay, the grain of wood, and the fibers of paper are valued as an integral part of the artistic creation.
Most Japanese participate in religious rituals at birth, weddings, and funerals. They may also visit Shrines on New Year’s (which can be found all over), similar to community parks here in the US(there’s a lot). Religion doesn’t play a significant role in everyday life. Most Japanese people identify without religion. As for believers of the Shinto religion, Kami are spirits that live in nature, including animals, plants, stones, mountains, and rivers. Shintoists believe that nature is divine and that all living things are children of Kami; they believe in the physical and spiritual purification and practice rituals of washing and bathing. They believe that harmony exists in all things and must be maintained. Shintoists value family traditions, solidarity, and procreation and believe that the souls of the dead can impact the living. Shintoists worship Kami at shrines, which are usually located in natural settings. They celebrate with food and drinks at yearly festivals held at Shrines and with KFC on Christmas(which is a romantic holiday). Kagura dances are a common Shinto ritual. Public Shrines divination services. Shintoism is non- exclusive and is often combined with Buddhism in Japanese life. Shinto, literally means “the way of many kami” (spirits or deities) Kami either helped create aspects of nature or are themselves expressed in natural forms. Families, worshiped local kami as the source of blessing for agriculture (especially rice). in fact, kami may even merge with human beings (the “divine” emperor and the “holy” founders). Kami are also quite comfortable in the home : the traditional hose contains a Shinto-style altar for kami, offering foods presented at this altar by family members. Kami are everywhere, filling the landscape and inhabiting the home. Generally the Japanese people have seen kami to be the source of life and blessings and have approached kami to pray for blessings and give thanks.
Shinto arose gradually within Japanese culture, but Buddhism was founded in distant India by the Buddha and had to cross both China and Korea to arrive in Japan. The Buddha founded a way of life aimed at eliminating suffering through the realization of enlightenment- an awakening to a higher peace beyond human suffering. For most people today, the primary significance of Buddhism lies in the rituals for memorializing spirits of the family ancestors and the secondary significance in seasonal and special visits to temples for various blessings. In Japan, Buddhism presents an interesting, variety of institutional and popular forms. The goal of Indian Buddhism, enlightenment (nirvana), is well known in Japan through the Zen’s sect’s quest for awakening (satori); Zen emphasizes meditation in order to still the mind and bring both mind and body to a state of serenity and peace.
It was founded by Siddhartha Gautama (the Buddha) who emphasized the four noble truths, the eightfold path, and the pursuit of enlightenment (nirvana) to escape the cycle of suffering and rebirth.
The four noble truths are:
Life is characterized by suffering (Dukkha).
Suffering is caused by attachment and caring (Tanha)
Suffering can be overcome (Naroda)
There is a path to overcome suffering (Magga)
The Eightfold Path is a practical guide to ethical conduct and mental discipline, encompassing compassion and kindness. It emphasizes empathy and concern for all beings.
Superstitions:
In Japan, specific numbers are considered unlucky due to their homophones with words for death and suffering. The number 4 is particularly significant because its pronunciation, shi, is the same as the word for death. This superstition is so strong that many buildings, especially hospitals and hotels, do not have a fourth floor or room number 4. In maternity wards, room number 43 is avoided because it can be pronounced shizan, meaning stillbirth.
Hanging something on your mirror in your car is bad luck.
Seeing a black cat is a sign of good luck.
I didn’t hear much Japanese music; I heard a lot of American POP music.
HOLY – JUSTIN BEIBER FT. CHANCE THE RAPPER
