The Culture of the Japanese - Essay Example

? The Culture of the Japanese HERE] HERE] Japan, a chain of islands in the Eastern Pacific, boasts one of the richest and deepest cultures of any country in the world. While having undergone radical changes in almost every aspect since World War II, the Japanese have still managed to hold on to ancient traditions and pieces of their culture that makes them unique. Through research of books and websites, denoting information found in the same, five main elements of the Japanese culture will be explored throughout this paper, including language, art, marriage, family, and religion. Not all was lost to surrender in 1945, for as a people, they managed to pull themselves up as a culture and raise themselves from a large percentage of destroyed cities and abject poverty to a nation that today commands respect and holds a valuable place in the global economy of 2012. In addition to examining specific elements of the culture, overall a look at pre-World War II Japan as opposed to post-World War II Japan has been included, alongside final thoughts concerning the social strata found in Japan. The Culture of the Japanese Introduction Japan is a country made up of a chain of islands in the Eastern Pacific, not far from the Eastern coast of Asia. The four largest islands out of the thousands that make up the country itself are Hokkaido, Honshu, Shikoku and Kyushu, from north to south (Benskin, 2005). This is in addition to the over 1000 other islands that also belong to the chain, but are not widely inhabited (Beskin, 2005). The country also contains an impressive population. As of 2010, the country housed over 127 million inhabitants, including 65.1 million that contributed to the workforce of the country; 70% of these were employed in service trades, while 26% worked in industry and 4% in agriculture (United States Department of State, 2011). Less than 20% of the land of Japan is suitable for human habitation, as there is a long chain of mountains that run down the center of the islands, making land for farming and living quite scarce (Ellington, 2009). The Japanese trace their founding to the roots of legend, not written history. The mainly-believed legend by the people states that the country was founded in 660 B.C. by Emperor Jimmu (United States Department of State, 2011). All monarchs since are believed to be his direct descendants, but scholars have questioned at least the first nine, with agreement only being reached on Emperor Sujin, who ruled in the third or fourth century (Yoshida, 2007). Emperors, for all of their title and power, really only ruled in the arena of politics, while warlords and aristocrats held the actual power in the country up until 1868; in the years up to World War II, the Emperor Hirohito was controlled by military leaders without wielding any power himself (Yoshida, 2007). Even today, the imperial family holds little to no political power and is rarely, if ever, seen in public (Yoshida, 2007). They are still held in high esteem, but unlike other monarchies, do not make regular appearances in public. Historically, there are two main events that spurred the culture of Japan. These were the introduction of the Chinese writing system in 405 A.D. and the introduction of Buddhism in the 6th century (United States Department of State, 2011). It is a tribute to their introduction that both original elements can still be seen in the culture of Japanese people, even in modern times. It must be noted, however, that given its great scope it would be impossible to write on all the elements of culture, both historically and what is found in the country today; volumes have been written on these very subjects that barely scratch the surface. Therefore, five essentials will be explored in detail, including the language of Japan and the arts found in Japan, both performing and visual, how Japanese society treats and views marriages and families, and what if any religions are practiced throughout the country. Pre-World War II Japan vs. Post-World War II Japan It is important to note, before delving into elements of the culture in detail, that the culture overall has changed somewhat drastically since World War II. What is also most ironic is that most of the changes were American in nature, proposed by Americans, instituted by Americans, and still hold their roots in American practices (Hayes, 2009). What was once an imperial society is now a constitutional democracy and what was once an economy driven by conglomerate businesses is now firmly in the hands of the middle class, all of which were implemented by the Americans following the war (Hayes, 2009). Though most were still living in abject poverty at the end of the war, the economy became strong enough to even withstand the energy crises that plagued the 1970s, though there was a brief, one-year recession (Hayes, 2009). This was largely due to the majority of the workforce moving into technological and service-related jobs; in 1950, over 50% of the country worked in agriculture, and that number has since dwindled (Hara & Seiyama, 2005). The country has become more modern, and in more ways than just economy. Equal employment acts were imposed in the 1980s, 1986 to be specific, thereby eliminating the gender discrimination faced by women (Buckley, 2005). Women are pursuing higher education and work opportunities, and though this could be a factor in the declining birthrate, it is no longer expected for a woman to grow up, marry, and settle down (Buckley, 2005). The country has made great strides in becoming a globally-recognized marketplace with a modern culture, yet has still managed to retain the roots of their ancient culture. Five Main Elements of Japanese Culture The Japanese Language According to the Merriam-Webster Online Dictionary, “language” is defined as “the words, their pronunciation, and the methods of combining them used and understood by a community.” If this definition were to be strictly followed, it would be found that Japan has many languages. This, however, is not true; Japan has one language, but many dialects (Sugimoto, 2010). The language itself is “polysyllabic”, but with no tone, unlike Chinese, which is based on tone (Hayes, 2009). Japanese may have developed from Chinese, but is now completely different in terms of a spoken language. The Japanese have made an attempt to create a uniform language, at least in dealing with business. What is spoken in the upper-class neighborhoods of Tokyo is regarded as “Standard Japanese”, which is known in Japan as a national “power center” (Sugimoto, 2010). Standard Japanese developed from what was known as Edo Japanese through Tokyo Japanese; this is not surprising, as the name of Tokyo until 1868 was Edo (Onodera, 2004). It was the original “seat” of government in 1603, and thus evolved to be the standard language in Western Japan (Onodera, 2004). Therefore, it is of little surprise that language evolved from this location. Unlike spoken Japanese, written Japanese does not have dialects. It is mainly written as kanji, which are Chinese characters as used in Japan, along with two other scripts with phonetic distinction known as hiragana and katakana (Buckley, 2002). Since World War II, Japanese written language has undergone revision, mainly the simplification of kanji, alongside the modernization of kana characters and simplification of more complex characters of the language (Buckley, 2002). As of 2002, 1,945 characters existed in the language, modified from 1,850 in the 1980s (Buckley, 2002). It is not hard to understand why it is an easy language to learn to speak, but not an easy language to learn to write. The Art of Japan: Written, Visual, and Performing Art, as written in the Merriam-Webster Online Dictionary, is “the conscious use of skill and imagination, especially in the production of aesthetic objects”, and is well known throughout the country. The Japanese have a great love and healthy respect for all forms of art, including visual arts, performing arts, and written art such as poetry. Art in Japan most often concentrates on the aesthetic, or emotions behind it, with popular topics being the geography and topography of Japan, in addition to climate and specific elements of the country, such as the sea and ocean (Benskin, 2005). Whatever the medium of art may be that is presented, it can be almost assured that one of these elements will be included. Visual arts span more than just paintings, though they are by no means ignored. There are also ceramics and pottery, as well as calligraphy and woodblock prints (Benskin, 2005). Japan has one of the longest histories of ceramics and pottery, going back 12,000 years, while calligraphy, a form of art in and of itself, is considered a “window” into the soul of the artist which crafts it (Benskin, 2005). Each period in the history of the country is represented by its own style of art; for example, the Edo period from 1615-1868 reflects the social changes and thriving economy of the country, as well as the high amount of disposable income that people possessed, in producing art that depicted places of pleasure (Benksin, 2005). It can be inferred that art was, and is, how the citizens of Japan express themselves. Performing arts take the form of No, Kabuki, and Bunraku. Each brings their own style to the dramatizations they portray on the stage (Benskin, 2005). No is considered a unique form of drama that combines vocal performance with music and dance, evolving from religious rituals (Benksin, 2005). The performances are twofold; on one level, they illustrate the supernatural and feature spirits and/or deities, while on another level they serve to illuminate truths about the world from a religious point of view (Benskin, 2005). Kabuki, known for its elaborate costumes and heavy makeup, has performances about love, loss, conflict, and great drama or excitement, with no religious elements whatsoever, quite unlike performances of No theater (Benskin, 2005). Bunraku, or Puppet Theater, features manipulated puppets that are about one-half life size, while actors chant, perform music, and also act as the voice of the puppets throughout the storyline (Benksin, 2005). All forms listed above are rich in material and acting, and well-regarded throughout the country. The Japanese also do not lack for “written art”. Usually taking the form of poetry, the popular haiku and waka, or poems of defined syllables, are popular in Japanese culture. Waka is the longer form of haiku; it generally takes five lines in a 5-7-5-7 structure, with a final line of 7 syllables, and is used to capture and hold emotions, while haiku is meant to entice an almost fleeting emotional response or feeling (Benskin, 2005). At times, the language barrier is most represented by haiku and waka translations; what was the required number of syllables in Japanese is not always so in another language (Benksin, 2005). This ruins not only the rhythm, but the intended message, and the attempt to capture emotion. How Marriage Takes Place and is Regarded in Japan Marriage, or “the state of being united to a person of the opposite sex as husband or wife in a consensual and contractual relationship recognized by law”, as defined by the Merriam-Webster Online Dictionary, has a definite place in Japanese society. The Japanese, however, still retain a practice of formality in their dating and marriage practices. Most often, partners are found through social networking, mainly through the friends of siblings or through work peers and/or superiors (Sugimoto, 2010). Average age for marriage has increased in recent years, as of 2005 standing at 27 ? years for females and 30 years for males (Buckley, 2002). Previously, it stood at between 23 and 25 years of age for females (Hayes, 2009). There is a history of arranged marriages in Japan. The Japanese have always regarded marriage as a bonding of families, and not of individuals, and therefore take pains to make sure that the families get along, or at least can come to some sort of agreement with each other (Hayes, 2009). Historically, marriages were arranged in the practice known as omiai, in which a nakado, or go-between, acted as planner and coordinator between the two families (Buckley, 2002). Starting in the 1960s, arranged marriages in urban areas started to decline, though they were still considered standard practice in rural areas and farms (Buckley, 2002). Overall, however, they have since declined throughout the country; 12% of marriages only were through omiai in the 1990s (Buckley, 2002). Even that number is not reliable, as a great number of relationships between men and women that eventually result in marriage begin with gentle poking in the right direction by someone in the workplace or at school (Buckley, 2002). If the relationship progresses further, a go-between is still needed, as when an engagement is formalized, arrangements must be made for this between the families of the intended spouses (Buckley, 2002). This is not to say that arranged marriages have disappeared altogether. The practice of meeting and “sizing each other up” as in a business deal may have been done away with, but prospective meetings, with chaperones, are still the norm after people have been selected for each other (Hayes, 2009). However, it should be said that getting married “after the fact” (because the bride is pregnant) is a common occurrence in Japan, with 27% of marriages in 2005 taking place for this reason (Hayes, 2009). Though the go-between is less formal these days in Japan, it cannot be said that the tenets of arranged marriages have disappeared entirely from the culture, and perhaps they never will. The Japanese Family The term ie is used to describe the ‘family unit’ of Japan, which has the definition in the Merriam-Webster Online Dictionary as “a group of individuals living under one roof and usually under one head”. In Japan, the head of the family will most often be patriarchal; however, the Japanese regard family as more than those living in one house (Buckley, 2002). Ie, which literally translated means house, home, or family, is a “quasi-kinship” unit of family members with a patriarchal head and all family members tied to him through real or symbolic (marriage) blood relationship (Sigumoto, 2010). In pre-World War II Japan, the head of the family was given absolute power over almost every decision, and while this has evolved into a more modern outlook for families, most family registers, known as koseki, still show a male head of the family (Sigumoto, 2010). Japanese take great pride in the koseki, which records personal details such as name and date of birth, date of death, divorce, or adoption; this document has great social significance beyond its administrative function to the government (Buckley, 2002). Historically, the koseki has been used to determine the head of the household, as well as the rights of the family members, especially children, regarding any inheritance in the case of death (Buckley, 2002). The cornerstone of the koseki is not an individual, but the entire household (Sigumoto, 2010). The concept of family lineage is built into the registration system, and families are responsible for reporting to the appropriate municipal offices to update and change its status (Sigumoto, 2010). Though this concept is foreign to many cultures, in Japan, it is regarded as sacrosanct. Children, when they arrive, are mainly the responsibility of the wife, particularly in regards to their education. Nearly 90% of three and four year old children attend preschool, and those of upper-class families in Tokyo attend exclusive kindergartens afterwards (Hayes, 2009). Their education begins with things such as learning obedience and respect (for example, how to bow properly and take off shoes before entering a classroom), in addition to how to function in a group (Hayes, 2009). Basic skills such as numbers and letters are not taught in school, because mothers are expected to have taught those at home (Hayes, 2009). In this respect, Japanese children learn quite differently than some other cultures. While children are allowed to choose their own educational path, parents provide everything from gentle coaching to stronger influence, if needed (Buckley, 2002). Children continue schooling after preschool to primary school, middle school, and high school. Only through middle school is education compulsory, but 98% of children that complete middle school go on to high school (Sigumoto, 2010). 93% of those children will graduate high school (Hayes, 2009). Education is not only viewed as a privilege in Japan, but also as a duty that brings pride to the family, and each child strives not to disappoint their parents in their education. Religions in Japan Religion does exist in Japan, and follows the definition of the Merriam-Webster Online Dictionary, which states that religion is “a cause, principle, or system of beliefs held to with ardor and faith.” Japan is, in and of itself, not a very religious country; religion is regarded as more of a duty, rather than a tradition (Hayes, 2009). Nevertheless, three religions are known to exist in Japan, including Shinto, Buddhism, and Christianity. Shinto is the main indigenous religion, evolving from the belief that deities inhabit every aspect of Japan, from mountains and streams to trees and rocks (Benskin, 2005). These deities, known as kami, are believed to inhabit both Shinto shrines and areas throughout Japan, which are marked with a gate or other notation (Benskin, 2005). The Shinto religion also follows the planting and harvesting of rice, and many festivals in Japan today evolved from Shinto rituals that still hold great importance to the Japanese people (Benskin, 2005). Although it was abolished as a “national religion” after World War II, this was mainly done to prove to the people that the emperor did not hold any divine status whatsoever (Hayes, 2009). Today, Shinto is kept alive mainly through the elderly who donate money to the shrines for upkeep (Hayes, 2009). Buddhism is another main religion of Japan which entered in the mid-sixth century from Korea (Benskin, 2005). It was embraced by the Japanese people mainly because it brought the promise of salvation and an afterlife (Hayes, 2009). The form of Buddhism taught in Japan is Mahayana Buddhism, which features universal salvation and reachable ways for anyone to reach enlightenment (Benskin, 2005). Mayahana, literally translated, means “Great Vehicle”, fitting perfectly with Buddhist teachings, as Buddhist doctrine is usually compared to a raft or ship that enables one to reach better worlds (Hayes, 2009). Though Buddhism was adopted as a national religion, it did not replace Shinto whatsoever, and some Japanese people practice both religions, with each performing different roles in their lives (Benskin, 2005). Few Japanese, however, are devout followers of either religion, even when practiced together (Hayes, 2009). Christianity is not as widely practiced in Japan today, despite being listed as a national religion. Again, it is mainly regarded as a duty, and was not native to Japan. It was first introduced into Japan in 1549 by missionaries before being stamped out by the governmental powers almost a century later (United States Department of State, 2011). It was reintroduced in the late 1800s and has spread slowly throughout the country, with an estimated 3 million supporters throughout Japan today (United States Department of State, 2011). A Final Thought on Japanese Culture: The Social Strata and Class System The Japanese once had a rigid social class structure that permeated their entire society. Even in pre-World War II Japan, class was present, identified in eight strata from top to bottom as aristocracy, capitalists, new middle class, landowners, farmers/peasants, old urban middle class, workers, and urban lower class (Hara & Seiyama, 2005). This changed almost overnight in the years following World War II, mainly due to the destruction of most major Japanese cities, (Hara & Seiyama, 2005). Reducing all cities to rubble effectively reduced the people to the same status, which for most was abject poverty. As of 1995, there was a class system in place again, though it was based mainly on income of the patriarchal head of the household and included professional workers, white collar workers, blue collar workers, and farmers (Hara & Seiyama, 2005). Though the class system does exist in Japan today, there have been changes since its establishment in colonial times. Upper class, middle class, lower class, and bottom of society social strata exist and are freely acknowledged, if privately, in Japanese life (Sigumoto, 2010). It is not necessary to run around shouting what “class” one belongs to, as there are various indicators such as education, training, and others that speak to where one family is placed over or under another (Sigumoto, 2010). There are still various, if minor distinctions between the classes, but overall, the biggest change has come with the way people regard it; since the 1960s, there has been an overall decline of people caring that it exists (Hara & Seiyama, 2005). This is not to say that there is no regard for it, but there is now more mobility between the classes in Japan (Hara & Seiyama, 2005). What could once have been regarded as a scandal, for example the firstborn son of a wealthy family marrying the daughter of a very poor family without arrangement, is now treated at least with respect. Conclusion The Japanese people appear to enjoy simplicity and rigidity while adhering to complexities that would make those raised outside of the country shake their heads in wonder. Their language holds over 1,945 characters, and one small area defines the “standard” use of the language, while dialects are used freely. While moving forward in terms of equal support under constitutional law, the male is still considered the head of the household and women are expected to take on the demands of the household, including being the primary parent in raising the children and taking care of any elderly parents (from either side of the family) after marriage. Marriage in and of itself even appears to have a rigidly defined set of parameters, with men and women of eligible age declining to date freely but appearing happy to be set up with others in their network of peers, and marriages due to the woman being pregnant are becoming commonplace. Even their religions appear simple and yet complex, as two religions, with a third that is practiced but not by the majority of the country, can define major portions of life events. Again, this country appears, on the surface, to have a culture of sameness, but underneath it lays rich traditions and heritage that, while moving forward with modern times, Japanese people are not willing to let go of. References: Benskin, E. (2005). The arts of Japan. Washington, D.C.: Smithsonian Institute. Buckley, S. (2002). Encyclopedia of contemporary Japanese culture. New York: Routledge. Art. 2011. In Merriam-Webster.com. Retrieved March 1, 2012, from http://www.merriam-webster.com/dictionary/art Family. 2011. 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