1. "In Shinto, the concept of a deity is found in aspects of nature, such as mountains, waterfalls, stones, and natural phenomena like thunder and typhoons, as well as in the worship of ancestors" (128). Shinto is the belief if a god or deity in everything, in people, Kame is found everywhere and this sort of allows for the belief in something else. "People in Japan often find themselves in the unusual position of believing in two or more religions simultaneously" (129). Religion in Buddhism is about enlightenment, trainings ones mind and body to reach a state of clear mind. The Buddhist "deity" was a man who reached enlightenment and moved on, setting the example for what other should strive for. These two religions then don't really interfere with each other and allow the Japanese to practice both.
2. "Japan has a long-established tradition of adopting elements of 'foreign culture' and adapting them to Japanese use" (127). Itokodori is the Japanese ability to adopt foreign culture and use it to their own benefit; This explains how Japan was able to so successfully and so rapidly catch up to the rest of the industrialized world after being detached from it for so long. One semi negative effect of it in the film would be when the old man's wife died and he started the business of preparing dead bodies for burial, something the rest of the Japanese were not used to, and as a result he received a lot of criticism and disgust from those who don't understand it/ never experienced it.
3. A Nokanshi is someone who prepares a body for burial. They perform a ceremony that includes wiping it down, dressing it up, applying makeup to make the person beautiful after death before being buried or burned. Most Japanese people didn't understand the job and thought it a disgusting job meant for the lowly , including his wife. Daigo understands the job, though, and understands what it means to the families that it helps. His wife and some of the people that ridiculed him learn that as they see what is really involved, what is really means.
4. There are some similarities, namely the viewing of the body before burial or burning, namely after being beautified by a Nokanshi. Some differences would be the process of beautifying the body, American culture doesn't typically see the body being wiped down, dressed up, makeup applied, etc. For the most part that is done behind the scenes at the funeral home and the family doesn't see the body until calling hours. Also, American tradition (at least in the Christian community) is to have a calling hours not just for the family, but for friends of the family that can come give their condolences, etc. Then after calling hours is usually a funeral where everyone who knew the person comes to give their respect and a small ceremony is performed, including the driving to the cemetery for burial.
5. I see Wabi Sabi, finding the beauty in something that isn't as aesthetically pleasing. Handling dead bodies may not seem like the most glorious job, but there is a beauty to the way they treat and handle the body, a beauty in the respect they show towards that individual and the family.
6. I learned about the Japanese aversion to certain jobs or tasks that can be labeled as unfit or for the lowly. We don't really have jobs like that in America, where if you do that you're disgusting and not worth talking to, etc. It was very interesting to see. I really enjoyed the movie, I thought it was well done and entertaining to watch, plus it showed some insight to the Japanese mind and culture which is always good.
Monday, December 2, 2013
Tuesday, November 26, 2013
Blog 12- Paper topic: Martial Arts, the Do Spirit, Bushido
1. The title will probably be something like, The Do Spirit & Bushido in Martial Arts. So my paper will be about Martial Arts in Japan and how the Fighting Spirit and Bushido mindsets of the Japanese people play into it.
2. Bushido (Way of the Warrior) and the Do Spirit (Fighting Spirit) of Japan. I chose these because Bushido being the way of the warrior seems like it would play a part in the study of Martial Arts. The Do Spirit because the mindset to always push forward and work seems like a crucial mindset to have when studying Martial Arts.
3. MLA 7th Edition
4. Cook, Harry. "Fighting Spirit." Fighting Spirit. Dragon Associates Inc, n.d. Web. 26 Nov. 2013. <http://www.dragon-tsunami.org/Dtimes/Pages/article34.htm>.
This site talks about the Fighting or Do Spirit of Japan and relates some citation connecting it to Martial Arts. "Boxing and similar pastimes were seen by many people as a way of inculcating admirable values...".
McKay, Brett, and Kate McKay. "The Bushido Code: The Eight Virtues of the Samurai." The Art of Manliness RSS. N.p., 14 Sept. 2008. Web. 24 Nov. 2013. <http://www.artofmanliness.com/2008/09/14/the-bushido-code-the-eight-virtues-of-the-samurai/>.
I also found a book, that may or may not get transferred to Akron's library in time. If it does, I will be using it.
"Bushido refers not only to martial rectitude, but to personal rectitude". This site talks about the Bushido code and lists the 8 virtues of the samurai. I thought this source would be good to find some of these 8 virtues and tie them to the mindset of Martial Artists.
2. Bushido (Way of the Warrior) and the Do Spirit (Fighting Spirit) of Japan. I chose these because Bushido being the way of the warrior seems like it would play a part in the study of Martial Arts. The Do Spirit because the mindset to always push forward and work seems like a crucial mindset to have when studying Martial Arts.
3. MLA 7th Edition
4. Cook, Harry. "Fighting Spirit." Fighting Spirit. Dragon Associates Inc, n.d. Web. 26 Nov. 2013. <http://www.dragon-tsunami.org/Dtimes/Pages/article34.htm>.
This site talks about the Fighting or Do Spirit of Japan and relates some citation connecting it to Martial Arts. "Boxing and similar pastimes were seen by many people as a way of inculcating admirable values...".
McKay, Brett, and Kate McKay. "The Bushido Code: The Eight Virtues of the Samurai." The Art of Manliness RSS. N.p., 14 Sept. 2008. Web. 24 Nov. 2013. <http://www.artofmanliness.com/2008/09/14/the-bushido-code-the-eight-virtues-of-the-samurai/>.
I also found a book, that may or may not get transferred to Akron's library in time. If it does, I will be using it.
"Bushido refers not only to martial rectitude, but to personal rectitude". This site talks about the Bushido code and lists the 8 virtues of the samurai. I thought this source would be good to find some of these 8 virtues and tie them to the mindset of Martial Artists.
Monday, November 18, 2013
Blog 11- Memoirs of a Geisha
1. I would say they maintain everything old fashioned. From their looks, to their dance, to the way they carry themselves, they are the embodiment of old Japan. In their looks they where special robes, they walk a certain way on top of special sandals, and their makeup makes them distinct and standout from the modern people. In their arts they maintain a certain old fashioned style, keeping with old traditions and utilizing fans and umbrellas. All around, the way they walk and talk is very traditional.
2. This may not be a very good example, but it's the best I could come up with. In relation to the example, I would say that everyone can appreciate the value or beauty of a good book, something popular, or just a story that captivates its reader. Now, this book can be in pristine condition and the text be good, but there's a certain beauty to old books that have been read over and over again to the point where the pages are falling out, or warn down, or there's a stain from mustard from a hot dog you ate one time while reading it. I love The Lord of the Rings by JRR Tolkien and they're a very popular set of books, but there's something especially beautiful about my 12+ year old books that have been read several times and traveled around with me through the years.
3. Personally, I don't think so. I think the lines were good enough and they were delivered well enough to the point where it didn't lose anything from watching it like that. Now, if I were to watch a film that was truly american in another language I might say it lost something, but I guess this other way around sort of negates that. Also, I think that since the actors were Japanese and had a noticeable accent, it helped with the realism of the movie and therefore maintain a level of ma.
4. I'm going to to talk about Omisoka or New Year's Eve because it's personally important to me as New Year's Day is my birthday. It is also a national holiday that celebrates the end of one year and the start of another, where, for the most part, people drink and celebrate together. This particular holiday in the States is more of an adult holiday where the adults get together and celebrate and drink alcohol until the start of the new year, in most cases children either fall asleep, or, as is tradition in the US, watch the ball drop in times square to bring in the new year. The Japanese people in a small way have a similar custom where families congregate and eat special noodles that bring in the new year. Also, it seems they have singing contests of men vs woman that end just before midnight where a winner is chosen. After the new year is ushered in it's considered bad luck for work to take place the next few days, so basically, it seems they kind of hang out and enjoy each other the next few days, similar to the US I would say.
5. I think Sayuri throughout the film embodies that, she herself striving to become a geisha, the trials and hardships she faces along the way, etc. They make a great deal out of her eyes throughout the film because they're blue, which is a very rare trait for a Japanese person. They say throughout that she has a lot of water in her, meaning that she is like a river, determined and persistent, that finds away to carve through the rock and make her own path. And I think it's that sort of thought that drives her throughout the film and gives her an emotional beauty, a feeling of pity.
7. The scene where Sayuri gets the lead and does the dance in front of all the potential male clients. The dance starts of slow and serene where she walks out on giant shoes and moves her umbrella around. Suddenly, the music becomes more active and loud and Sayuri moves around the stage rapidly, with deft motions and falls to the floor, writhing in coordination. I think it embodies a whole lot of emotions that may not seem quite apparent at first, but has a certain beauty a midst the chaos that really makes you feel it.
8. I really enjoyed the movie. That was my second time seeing it, although the first time was many years ago when it first came out, so I knew the general plot, but forgot much of the details of what happened. I think the ending could have gone two ways, the way it did go, where she gets her happy ending with the man she wants, and where she loses it all and struggles to survive throughout her days. I think the film setup both to be an option and whether tragedy or happiness, it would have been good. That being said, I do like the happy ending and thought it good for the film.
2. This may not be a very good example, but it's the best I could come up with. In relation to the example, I would say that everyone can appreciate the value or beauty of a good book, something popular, or just a story that captivates its reader. Now, this book can be in pristine condition and the text be good, but there's a certain beauty to old books that have been read over and over again to the point where the pages are falling out, or warn down, or there's a stain from mustard from a hot dog you ate one time while reading it. I love The Lord of the Rings by JRR Tolkien and they're a very popular set of books, but there's something especially beautiful about my 12+ year old books that have been read several times and traveled around with me through the years.
3. Personally, I don't think so. I think the lines were good enough and they were delivered well enough to the point where it didn't lose anything from watching it like that. Now, if I were to watch a film that was truly american in another language I might say it lost something, but I guess this other way around sort of negates that. Also, I think that since the actors were Japanese and had a noticeable accent, it helped with the realism of the movie and therefore maintain a level of ma.
4. I'm going to to talk about Omisoka or New Year's Eve because it's personally important to me as New Year's Day is my birthday. It is also a national holiday that celebrates the end of one year and the start of another, where, for the most part, people drink and celebrate together. This particular holiday in the States is more of an adult holiday where the adults get together and celebrate and drink alcohol until the start of the new year, in most cases children either fall asleep, or, as is tradition in the US, watch the ball drop in times square to bring in the new year. The Japanese people in a small way have a similar custom where families congregate and eat special noodles that bring in the new year. Also, it seems they have singing contests of men vs woman that end just before midnight where a winner is chosen. After the new year is ushered in it's considered bad luck for work to take place the next few days, so basically, it seems they kind of hang out and enjoy each other the next few days, similar to the US I would say.
5. I think Sayuri throughout the film embodies that, she herself striving to become a geisha, the trials and hardships she faces along the way, etc. They make a great deal out of her eyes throughout the film because they're blue, which is a very rare trait for a Japanese person. They say throughout that she has a lot of water in her, meaning that she is like a river, determined and persistent, that finds away to carve through the rock and make her own path. And I think it's that sort of thought that drives her throughout the film and gives her an emotional beauty, a feeling of pity.
7. The scene where Sayuri gets the lead and does the dance in front of all the potential male clients. The dance starts of slow and serene where she walks out on giant shoes and moves her umbrella around. Suddenly, the music becomes more active and loud and Sayuri moves around the stage rapidly, with deft motions and falls to the floor, writhing in coordination. I think it embodies a whole lot of emotions that may not seem quite apparent at first, but has a certain beauty a midst the chaos that really makes you feel it.
8. I really enjoyed the movie. That was my second time seeing it, although the first time was many years ago when it first came out, so I knew the general plot, but forgot much of the details of what happened. I think the ending could have gone two ways, the way it did go, where she gets her happy ending with the man she wants, and where she loses it all and struggles to survive throughout her days. I think the film setup both to be an option and whether tragedy or happiness, it would have been good. That being said, I do like the happy ending and thought it good for the film.
Tuesday, November 12, 2013
Blog 10- Paper Topic
1. I think the Do Spirit of Japan is interesting because in sense it relates back to the warrior ways of bushido and that has always interested me. Also, because it's an interesting topic, the do spirit signifies the Japanese persistence of never giving up and pushing through, which also, I think, relates to World War II which also has always been an interesting topic to me. It's also interesting to think about how the japanese spirit conflicts or differs from our own culture and consciousness. So having said all that and not wanting to take away from what I could write about in a paper, I am going to write my paper on the Do Spirit of Japan.
Tuesday, November 5, 2013
Blog 9- From up on Poppy Hill
1. Define Nemawashi using one citation from the textbook.
"Nemawashi was originally a gardening term meaning 'to dig around the root of a tree a year or two before transplanting it; however, it is widely used in Japan today, especially in business circles, to mean 'groundwork laid unobtrusively in advance" (p. 159). Based on this citation it used to be a term for gardening but became more of an idiom by business men to mean setting up connections with others.
2. Nemawashi and Sudan ishiki have deep connections. Use one citation from the book and explain it.
"... there is a tendency to compromise with others by laying groundwork, referred to as Nemawashi, before reaching a final agreement" (p. 159). I would take this as Nemawashi meaning to lay groundwork connects to Sudan ishiki because these businessmen or people spend a lot of time laying groundwork with others as a part of the group consciousness, to get everyone to think the same, to not be the different one in the group.
3. What is Sempai and Kohai? Define them using 2 citations from the book.
"Seniors are called Sempai in Japanese, a term that has a long history..." (p 187). "Kohai is the opposite of Sempai: Ko means 'later' or 'afterwards' and hai signifies 'fellows' or 'mates'" (p 188). So it seems that Sempai and Kohai are terms for school, work, sports and means that the Senpai is the person who's been there longer and is therefor a mentor of sorts. While, Kohai, means junior and should treat their senior with a certain amount of respect and in turn they can become Sempai to a different set of students or people.
4. Considering Sempai and Kohai, what are the relationships between Umi and Syun?
Well, Syun is Umi's senior meaning that he's the Sempai and she's the Kohai. I can't really say I saw too much of a difference between their reactions with that in mind. I guess there a few times when she would be more respectful to him and offer to help with the paper and stuff. As they grew closer I think that relationship sort of changed from a formal Sempai to Kohai to just a friendship, or more.
5. Do you think the clubhouse embodied wabi sabi? why or why not?
Oh, very much so. Wabi Sabi is the Japense view of beauty in imperfection. Something that old and that filled with history is a beautiful thing to most of the students even though the place was dirty and run down and breaking in many places. There were quite a few times in the midst of the process of the students defending their building where they made the statement of how the place was filled with history and it couldn't be torn down because of that.
6. What was the significance of the scene where Umi, Shiro, and Syun, wait for the head of the company in regards to otogibanashi? What was the significance of the way Umi acted in relation to the Others?
Well otogibanashi relates to the folklore of the Japanese culture as well as beauty in visual and emotional. The book mentions one story of a woodcutter who finds this house with this beautiful woman inside who asks him to watch the house in her absence, but to not look in any of the rooms. The woodcutter disobeys, finds some eggs in one of the rooms, drops and breaks them, and the woman returns. The woman turns into a warbler and weeps for her children. So I think the significance is the patient waiting of the students even with the possibility of not getting to see him, there's still some sort of emotional beauty in their actions. The way Umi acted was one of Sempai and Kohai I think, since she was Kohai to the two others she sat respectfully while they made their arguments.
7. Why did Miyazaki make Umi and Syun think they were brother and sister later to find out they wren't actually related. Which value does this represent?
I actually thought at first he didn't do it on purpose, that he actually thought Syun was Umi's father's son, and therefore her sister. It kinda makes sense both ways, but if I assume that he did it intentionally, then I think that that was because of Nemawashi and the idea of laying groundwork. That if the two were just friends for longer they could appreciate and lay groundwork for a relationship that they could have later.
8. How did the clubhouse serve as namawashi?
It was the groundwork of all their efforts since their ancestors, the clubs and activities, etc.
10. Do you think she will develop into a good example of Ryosikenbo?
I do, she has very wise women around her who are glad to help her out. Not to mention all the work that she did while her mother was away taking care of the house and the family definitely sets her up to be able to handle things later on in life.
"Nemawashi was originally a gardening term meaning 'to dig around the root of a tree a year or two before transplanting it; however, it is widely used in Japan today, especially in business circles, to mean 'groundwork laid unobtrusively in advance" (p. 159). Based on this citation it used to be a term for gardening but became more of an idiom by business men to mean setting up connections with others.
2. Nemawashi and Sudan ishiki have deep connections. Use one citation from the book and explain it.
"... there is a tendency to compromise with others by laying groundwork, referred to as Nemawashi, before reaching a final agreement" (p. 159). I would take this as Nemawashi meaning to lay groundwork connects to Sudan ishiki because these businessmen or people spend a lot of time laying groundwork with others as a part of the group consciousness, to get everyone to think the same, to not be the different one in the group.
3. What is Sempai and Kohai? Define them using 2 citations from the book.
"Seniors are called Sempai in Japanese, a term that has a long history..." (p 187). "Kohai is the opposite of Sempai: Ko means 'later' or 'afterwards' and hai signifies 'fellows' or 'mates'" (p 188). So it seems that Sempai and Kohai are terms for school, work, sports and means that the Senpai is the person who's been there longer and is therefor a mentor of sorts. While, Kohai, means junior and should treat their senior with a certain amount of respect and in turn they can become Sempai to a different set of students or people.
4. Considering Sempai and Kohai, what are the relationships between Umi and Syun?
Well, Syun is Umi's senior meaning that he's the Sempai and she's the Kohai. I can't really say I saw too much of a difference between their reactions with that in mind. I guess there a few times when she would be more respectful to him and offer to help with the paper and stuff. As they grew closer I think that relationship sort of changed from a formal Sempai to Kohai to just a friendship, or more.
5. Do you think the clubhouse embodied wabi sabi? why or why not?
Oh, very much so. Wabi Sabi is the Japense view of beauty in imperfection. Something that old and that filled with history is a beautiful thing to most of the students even though the place was dirty and run down and breaking in many places. There were quite a few times in the midst of the process of the students defending their building where they made the statement of how the place was filled with history and it couldn't be torn down because of that.
6. What was the significance of the scene where Umi, Shiro, and Syun, wait for the head of the company in regards to otogibanashi? What was the significance of the way Umi acted in relation to the Others?
Well otogibanashi relates to the folklore of the Japanese culture as well as beauty in visual and emotional. The book mentions one story of a woodcutter who finds this house with this beautiful woman inside who asks him to watch the house in her absence, but to not look in any of the rooms. The woodcutter disobeys, finds some eggs in one of the rooms, drops and breaks them, and the woman returns. The woman turns into a warbler and weeps for her children. So I think the significance is the patient waiting of the students even with the possibility of not getting to see him, there's still some sort of emotional beauty in their actions. The way Umi acted was one of Sempai and Kohai I think, since she was Kohai to the two others she sat respectfully while they made their arguments.
7. Why did Miyazaki make Umi and Syun think they were brother and sister later to find out they wren't actually related. Which value does this represent?
I actually thought at first he didn't do it on purpose, that he actually thought Syun was Umi's father's son, and therefore her sister. It kinda makes sense both ways, but if I assume that he did it intentionally, then I think that that was because of Nemawashi and the idea of laying groundwork. That if the two were just friends for longer they could appreciate and lay groundwork for a relationship that they could have later.
8. How did the clubhouse serve as namawashi?
It was the groundwork of all their efforts since their ancestors, the clubs and activities, etc.
10. Do you think she will develop into a good example of Ryosikenbo?
I do, she has very wise women around her who are glad to help her out. Not to mention all the work that she did while her mother was away taking care of the house and the family definitely sets her up to be able to handle things later on in life.
Tuesday, October 22, 2013
Blog 8- Letters from Iwo Jima
1. Considering Hedataru to Najimu what are physical and psychological distances between General Kuribayashi and Saigo?
Between the General and Saigo themselves I would say that each kind of experiences a different level with the other. It doesn't seem that the General really knows Saigo so a certain Hedataru, or seperation, exists in the form of military rank. On Saigo's end it seems he feels a level of Najimu, or attachment, for the General; He seems to admire and look up to him with some fascination and respect it seems. In terms of the two with everyone else, the General it seems, as a General, keeps a level of Hedataru with everyone, but shows Najimu especially in the form of offering to sit and have a drink with the other soldiers. Saigo has his friends and his acquaintances, he definitely feels Hedataru for Shimizu whom he really just met and has a particular dislike for, but it seems that changes as the two interact and are thrown into stressful situations together.
2. Considering Hedaturo to Najimu, how does psychological distance changed between Saigo and Shimizu. What was changed between them?
I think they both got psychologically and physically closer to each other as they spent more time with each other and learned about each others past. Especially, when Shimizu told Saigo his history and how he was expelled from the school he went to for not killing a dog and then was shipped out to Iwo Jima as punishment for that as well. This brought Saigo closer to him after he learned he wasn't there to spy on anyone and report traitorous thoughts.
3. Considerin the do spirits of japan, what kinds of aspects did you see in the film? Explain the reason you think so.
I think the military is a good example of the do spirit and in the case of this film it really shows in the interactions between officers and the troops. The troops are supposed to listen to their commanding officer and go as hard as they can, should they fail this is punishment only recoverable by suicide. This makes a bit more controversy when some of the commanding officers refused to listen to the general because they thought he was too American in his ways, especially when not allowing them to regain honor by committing suicide but ordering them to regroup at a different location.
4. Considering Hedataru to Najimu, what does drinking (for General Kuribayashi) mean?
I touched on this in the first question, but for the General I think the drinking signifies a level of respect and Najimu for the other person. The offer to drink is similar to the Lord asking his samurai vassal to sit closer, it shows that the General trusts the person and is sort of letting them into their circle, their personal space. This concept seems pretty standard in both the Japanese and American cultures. In the old days of lords and vassals, I think it varies between are cultures in that sense, but offering a drink to a friend seems pretty standard.
5. Considering hedataru to najimu and shudan ishiki, the sense of uchi to soto is more reinforced. what is the negative effect of uchi to soto? how is this shown in the film?
I think this is mainly shown between Shimizu and Saigo and the differences and feelings they have toward each other, or at least that Saigo has toward shimizu created a seperation between them. Saigo was on the inside and shimizu on the outside. It can also be shown in the nationalistic pride that all the Japanese people are sort of forced to take on, everyone has to raise a flag to support the country and the emperor and anything else is traitorous and punishable with utmost severity.
6. Considering Shudan Ishiki, what is the negative effect of group-ism in this film? Explain the scenes that demonstrate it.
There for sure is one scene in particular that sticks out in my mind as a prime example of group-ism and the negativity that it brings and that is the seppuku by grenade scene. The Japanese primary thought is that they have an objective and to fail this objective is a great dishonor redeemable only by seppuku. Seppuku is the samurai act of slicing open their stomach with their blade as an act of honor, this is translated into more modern times when the whole group (excluding a few) grab grenades and proceed to blow themselves up. This, of course, is all in defiance of the General who ordered that all remaining soldiers were to report to a different location to continue the fighting. These orders were promptly ignored by a CO and group-ism took over and one by one people were blowing up. I don't want to insult a different culture for having different beliefs by calling this stupid, but this was stupid. As an American it seems much more logical and more effective to obey the orders and go fight and kill for your country than it is to blow yourself up for it, shame redeeming or not. I digress. Shudan Ishiki, or group-ism is very evident in this scene when you have people who obviously have no desire to die, especially in this manner, blowing themselves up simply cause their neighbors are.
7. What is the connection between this film and "The Last Ronan"? Do you see "bushido" in this film? How do you think it affected this war? Explain the reasons.
The Japanese soldiers are a product of the bushido era and mindset, I think this made them a ferocious and difficult enemy to face in the war, despite the size of their country. I think it seemed like a lot of the COs and the overall mentality of the civilian population seemed to be in a Bushido mindset.
8.
Between the General and Saigo themselves I would say that each kind of experiences a different level with the other. It doesn't seem that the General really knows Saigo so a certain Hedataru, or seperation, exists in the form of military rank. On Saigo's end it seems he feels a level of Najimu, or attachment, for the General; He seems to admire and look up to him with some fascination and respect it seems. In terms of the two with everyone else, the General it seems, as a General, keeps a level of Hedataru with everyone, but shows Najimu especially in the form of offering to sit and have a drink with the other soldiers. Saigo has his friends and his acquaintances, he definitely feels Hedataru for Shimizu whom he really just met and has a particular dislike for, but it seems that changes as the two interact and are thrown into stressful situations together.
2. Considering Hedaturo to Najimu, how does psychological distance changed between Saigo and Shimizu. What was changed between them?
I think they both got psychologically and physically closer to each other as they spent more time with each other and learned about each others past. Especially, when Shimizu told Saigo his history and how he was expelled from the school he went to for not killing a dog and then was shipped out to Iwo Jima as punishment for that as well. This brought Saigo closer to him after he learned he wasn't there to spy on anyone and report traitorous thoughts.
3. Considerin the do spirits of japan, what kinds of aspects did you see in the film? Explain the reason you think so.
I think the military is a good example of the do spirit and in the case of this film it really shows in the interactions between officers and the troops. The troops are supposed to listen to their commanding officer and go as hard as they can, should they fail this is punishment only recoverable by suicide. This makes a bit more controversy when some of the commanding officers refused to listen to the general because they thought he was too American in his ways, especially when not allowing them to regain honor by committing suicide but ordering them to regroup at a different location.
4. Considering Hedataru to Najimu, what does drinking (for General Kuribayashi) mean?
I touched on this in the first question, but for the General I think the drinking signifies a level of respect and Najimu for the other person. The offer to drink is similar to the Lord asking his samurai vassal to sit closer, it shows that the General trusts the person and is sort of letting them into their circle, their personal space. This concept seems pretty standard in both the Japanese and American cultures. In the old days of lords and vassals, I think it varies between are cultures in that sense, but offering a drink to a friend seems pretty standard.
5. Considering hedataru to najimu and shudan ishiki, the sense of uchi to soto is more reinforced. what is the negative effect of uchi to soto? how is this shown in the film?
I think this is mainly shown between Shimizu and Saigo and the differences and feelings they have toward each other, or at least that Saigo has toward shimizu created a seperation between them. Saigo was on the inside and shimizu on the outside. It can also be shown in the nationalistic pride that all the Japanese people are sort of forced to take on, everyone has to raise a flag to support the country and the emperor and anything else is traitorous and punishable with utmost severity.
6. Considering Shudan Ishiki, what is the negative effect of group-ism in this film? Explain the scenes that demonstrate it.
There for sure is one scene in particular that sticks out in my mind as a prime example of group-ism and the negativity that it brings and that is the seppuku by grenade scene. The Japanese primary thought is that they have an objective and to fail this objective is a great dishonor redeemable only by seppuku. Seppuku is the samurai act of slicing open their stomach with their blade as an act of honor, this is translated into more modern times when the whole group (excluding a few) grab grenades and proceed to blow themselves up. This, of course, is all in defiance of the General who ordered that all remaining soldiers were to report to a different location to continue the fighting. These orders were promptly ignored by a CO and group-ism took over and one by one people were blowing up. I don't want to insult a different culture for having different beliefs by calling this stupid, but this was stupid. As an American it seems much more logical and more effective to obey the orders and go fight and kill for your country than it is to blow yourself up for it, shame redeeming or not. I digress. Shudan Ishiki, or group-ism is very evident in this scene when you have people who obviously have no desire to die, especially in this manner, blowing themselves up simply cause their neighbors are.
7. What is the connection between this film and "The Last Ronan"? Do you see "bushido" in this film? How do you think it affected this war? Explain the reasons.
The Japanese soldiers are a product of the bushido era and mindset, I think this made them a ferocious and difficult enemy to face in the war, despite the size of their country. I think it seemed like a lot of the COs and the overall mentality of the civilian population seemed to be in a Bushido mindset.
8.
Tuesday, October 15, 2013
Blog 7- Hadataru to Najimu, Shudan Ishiki, The Do Spirit of Japan
Hadataru to Najimu- "Hedataru means 'to separate one thing from another, to set them apart,'... a relationship between two persons without hedatari means they are close. On the other hand, najimu means 'to become attached to, become familiar with, or used to'" (pg 109). Distance has a huge role in Japanese relationships; the book talks about how samurai would sit near their lord, but at 90cm away from their shadow, more than a swords distance away. When the lord felt comfortable enough with the samurai, they could say come closer, signifying the strengthened relationship between the two and the samurai would move closer. When people meet they start off as acquaintances and develop Najimu as that develops. I would say this is pretty similar to American culture where we have people we just met, but as we hang out with them and experience them more they become friends and move closer in the circle. The big difference I see between American culture and Japanese culture is that 1, we don't hold a distance away as much as they might, or the significance of distance isn't as prominent. The second thing is the book talked about how when a new member joins the group, they remain silent or quiet until they are accepted as Najimu, where as in America, I feel like we get to be friends by speaking up more and participating in conversation and the activity at hand.
Shudan Ishiki- Or Japanese group conscience is really a recurring topic in these vocabulary/topics. "In Japanese society, people are primarily group-oriented and give more priority to group harmony than to individuals" (pg 195). We've seen this come up several times in topics like Kenkyo or Aimai, these efforts of the Japanese people to not stand out from one another, to be one group, is really a big deal to them. I would say that any group of people, for the most part, generally likes to be a part of the group and will do things in order to maintain those friendships, but, in America especially, people I think will generally speak their mind about something, but in Japan, they are ambiguous, they keep to their group because the group is everything.
The Do spirit- "Many Japanese expressions contain the kanji do, and these words reflect a wide range of meanings, from the mundane to the profound" (pg 71). The spirit of Do finds its way into many aspects of the Japanese culture, we saw it before with the samurai and the Bushido way of life. It finds its way into other aspects as well and seems to encompass a vast array of meaning. The origins of Do found their way through Buddhist culture, in temples monks practiced forms repeatedly until mastery of everyday chores or tasks. This eventually spread out from their as the teachings became wider and more used by the common person. Eventually, this mindset stuck that in everyday tasks, you should go above and beyond the call of duty. To give an American phrase, you should give 110% in everything, and that's what the Japanese did, for a very long time. But, as the book points out, "... the spiritual and aesthetic values of Japanese culture, which are reflected in the spirit of do, are rapidly being lost, and nowadays even the kata are disappearing, with nothing being created to replace them" (pg 78).
Shudan Ishiki- Or Japanese group conscience is really a recurring topic in these vocabulary/topics. "In Japanese society, people are primarily group-oriented and give more priority to group harmony than to individuals" (pg 195). We've seen this come up several times in topics like Kenkyo or Aimai, these efforts of the Japanese people to not stand out from one another, to be one group, is really a big deal to them. I would say that any group of people, for the most part, generally likes to be a part of the group and will do things in order to maintain those friendships, but, in America especially, people I think will generally speak their mind about something, but in Japan, they are ambiguous, they keep to their group because the group is everything.
The Do spirit- "Many Japanese expressions contain the kanji do, and these words reflect a wide range of meanings, from the mundane to the profound" (pg 71). The spirit of Do finds its way into many aspects of the Japanese culture, we saw it before with the samurai and the Bushido way of life. It finds its way into other aspects as well and seems to encompass a vast array of meaning. The origins of Do found their way through Buddhist culture, in temples monks practiced forms repeatedly until mastery of everyday chores or tasks. This eventually spread out from their as the teachings became wider and more used by the common person. Eventually, this mindset stuck that in everyday tasks, you should go above and beyond the call of duty. To give an American phrase, you should give 110% in everything, and that's what the Japanese did, for a very long time. But, as the book points out, "... the spiritual and aesthetic values of Japanese culture, which are reflected in the spirit of do, are rapidly being lost, and nowadays even the kata are disappearing, with nothing being created to replace them" (pg 78).
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