Excerpt—Rainy Day Ramen and the Cosmic Pachinko

By Gordon Vanstone (Monsoon Books, 2021)

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From Part Three: Tokyo (Tonkotsu), “Cosmic Pachinko”

The crack of a bat drew my attention to a row of batting cages, the most ill-fitting of Kabukicho’s diversions. Guess even hustlers and pimps need to blow off steam with a little wholesome recreation once in a while. 

The batting cages and dense block of love hotels mark the bottom fringe of Shinjuku’s red-light district. I emerged from the carnival-like atmosphere of Kabukicho’s libertinism and entered Shin-Ōkubo where it becomes clandestine, existing as necessity more than luxury.

I’d just left the Beatles McDonald’s. While I’d have liked to have met Yukie again after work, and make love until sunrise, it had become impossible to ignore, once again, I was financially fucked. With barely enough left from my bullfight winnings to purchase the requisite Chu-his to get me through another day, I was in no position to be shelling out for love hotels.

As I ruminated on money woes and when I’d get to be properly intimate with Yukie again, Jae-hyun rounded a Korean BBQ joint on the corner and headed my way.

‘Been keeping busy these days. Things must be progressing well for you.’ He noted my frequent absences from the café of late with a prideful gleam in his eye.

‘Yeah, things have been going okay,’ I admitted. ‘But, you know what they say, romance and finance, the scourge of a man’s existence.’

‘Ah, and which is getting you down?’

‘Surprisingly, the romance is on pretty good track. But financial difficulties are starting to hamper that,’ I said with a pathetic self-pitying pout and hoped he didn’t think I was about to hit him up for a loan. But there was a favour I’d been wanting to ask him, something that could help my money troubles as well as scratch a long nagging cultural itch. ‘Hey Jae-hyun, can you teach me to play pachinko?’

‘I thought you’d never ask,’ he replied, breaking into a broad smile.

Jae-hyun briefly stopped by his cubby and emerged donning a baseball cap pulled low and a bulky black jacket. We walked the streets of Okubo past several loud cajoling shops. For reasons, personal or professional, we couldn’t patronize any of those. Finally, we arrived at a rundown parlour off Okubo’s main drag.

‘You want to avoid the new bigger parlours, they rig the machines more and pay out less. They think they can get away with it with all that glitz and theatrics. They practically do, but us old hands know,’ he said, with an old cocksureness coming to surface.

Stage one, as Jae-hyun explained, was to walk around the place to find a machine that spoke to you. He said the pros study the machines for hours and see which ones are paying out, then snag them. We didn’t have time for that so were forced to go on feeling alone. It was a bit like being at the track, watching the horses as they were paraded around the paddock, and betting on a hunch the one who catches your eye.

The parlour still dinged and binged like the others, there still hung in the air a thick cloud of second-hand smoke and gentle whiff of fatalism; it was just the machines were a little bit older, the lighting drabber, and the carpet sullied with cigarette burns, old stains and sticky underfoot.

My sole peeled off the floor, and I seized Jae-hyun’s arm. ‘This one!’

A chair, padded with red vinyl covering like all the rest yet in the distinctive disrepair of the joint had rips in the covering and yellowing foam protruding out. It was the rips that caught my attention. There was one extended tear, and beside it, a diagonal cut intersected by a horizontal and that sliced through with another short vertical – making a distinct number fourteen.

I approached and swung the seat toward me, just to confirm, then sat. Jae-hyun seemed to approve of my selection as he walked to my side and stood ready to instruct. We put a five-thousand-yen note in the machine. ‘Okay,’ instructed my coach, ‘press the tamakashi.’

Inferring, I pressed a little red button and a bin which stuck out like a pouty bottom lip flooded with silver ball bearings. As instructed, I turned the handle on my lower right side, twisting back and forth.

‘You can’t manipulate the ball once in motion, just set it on the correct path,’ Jae-hyun told me as, by instinct or conditioning, his busted hand reached for the knob, and then retracted as if from a flame.

It was a delicate craft. If you turned the handle too sharply, the balls went right into the losing shoot at the bottom, if not enough, then they fell short of the goal. There were also pesky little pegs on the board, which would knock my ball off course if hit at the wrong angle.

‘Aim for the gap,’ he said. ‘Seek the clearest line to the winning holes.’

‘I am!’ Frustrated with my ability, I snapped. Thus far, I’d lost all balls down the losing side shoots.

‘You’re thinking too much. Forget any schemes or systems, find the feel and go with it,’ he directed in a firm whisper.

There’s some of that Zen shit I’ve been waiting for. I closed my eyes, took a deep breath, and opened them to the machine’s bongo beat blast of blinking lights. Calmly, I adjusted the knob; based not on thought, but through sheer sense.

With my newfound rhythm, the balls started to fall into the winning destination, one after the other. It was like finding the g-spot, challenging to get there but once you had it, didn’t want to lose your place as the rewards came fast and furious, and felt pretty damn sweet.

Silver balls spilled forth from the base and collected in a plastic basket below. So much so that one became filled and Jae-hyun needed to grab an empty one to replace. Somehow the impossible happened and the parlour’s constant clangour faded away, only the sweet, steady sound of cascading ball bearings, like monsoon rains against a corrugated roof, could I hear.

When my touch waned, Jae-hyun would jump in with more eastern visualization blather, like reading from a sutra of eerily relatable aphorisms. ‘Stars falling through the cosmos, guide them through this muddled universe …’ or ‘don’t struggle against the current; find the centre, relax and flow with it.’

Sugoi, aotari,’ Jae-hyun exclaimed excitedly as a waterfall of little silver balls filled an entire basket with a single pour. I didn’t know what it meant but knew it was good. The way the machine screamed and lit up, I figured I’d hit some sort of jackpot.

At that point, I wasn’t sure if we were making any money. It sure felt like it by the baskets of ball-bearings being set aside, plus Jae-hyun’s beaming smile was a pretty good indicator. Despite my ignorance of the rules and results, I could see the appeal. The randomness of outcomes, all the variables and obstacles encountered along the way. The parlour sets the pegs, so yeah, it’s rigged against you, that’s life! But you determine the course, and that sense of control – the gambler’s hit – permeates the player’s mindset so a belief prevails; I can beat the game, with just the right touch.

It felt like I’d only been playing for thirty minutes, but when closing time rolled around close to midnight, it meant we’d been there almost four hours. We exchanged our many baskets of balls from a kind of gift shop near the front. For my efforts, an alarm clock, teddy bear and handbag were handed over the counter, like if I’d rung three bottles at a carnival. In exchange for this newfound armload of crap, I tipped the attendant with a baffled expression.

Jae-hyun was unfazed. He led me outside and around the corner to a small kiosk, the TUC shop. I handed over my random objects, the officious gentleman did some number crunching, and stone-faced, he handed me a thick wad of crisp bills.

I counted our winnings as we walked back to the main street, just under a hundred thousand yen.

‘Thanks,’ I said, handing Jae-hyun his half.

He waved it away.

‘No, I insist. My first pachinko … it was something. I’ve wanted to try ever since I arrived, but never knew how.’

The money hung from my arm in the air between us. ‘I’ve got no need for it.’ He glanced at the cash and then away with a kind of disdain. ‘The experience itself was all the payoff I require,’ he added with the jubilant smile of a travelling Mormon.

I procured us a couple of tall cans from the nearest conbini, and without any explicit plan meandered past Don-don Quijote. Across Syokuan-Dori, and tilting at windmills, I pointed out Tatsuya and Machiko’s bar. ‘Had a pretty fucked up time there the other night.’

‘How so?’ Jae-hyun enquired.

I gave a brief backstory on Hideki, the names he’d written and then said, ‘We were not welcomed, to say the least. All but chased out of the bar by an unrelenting bitterness.’

‘Hmm, sounds uncomfortable,’ Jae-hyun said, and I could almost see his thoughts hopscotch down a memory lane where every square was a far more significant occurrence of undue prejudice. ‘But consider it a peg.’

‘A what?’

‘It’s an obstacle in your path, but how you rebound or bounce off of it will ultimately determine where you land.’

‘I’ve landed on fuck ’em and fuck it. I did my part and delivered my friend’s message,’ I said, my feigned indifference gnawed through by a persisting ire.

‘Forgive us our trespasses as we forgive those who trespass against,’ Jae-hyun continued, seeing through my wispy emotional smokescreen.

‘Are you a Christian?’ I asked, recognising the line loosely from the Lord’s Prayer I was required to learn somewhere in my youth.

‘Not particularly, I adhere to a meticulously sewn patchwork of theology,’ he said, tipping up the brim of his cap. ‘But in the end, they mostly overlap and intertwine. So “to understand all things is to forgive all things” if you prefer.’ Jae-hyun shrugged.

That one I didn’t recognise. ‘You forgive your pachinko bosses, for your hand and Eun-ae? Or Kim Jong’s regime?’

‘All of them … wholly! I had to. It was impossible to forgive myself until I learned to forgive others. My freedom was found in that forgiveness.’

Freedom? He lives in a fucking 2 by 2 closet, I thought. But we’d been down that road before so I shut the fuck up and listened.

The bottom hemisphere of Kabukicho was in full swing with all the usual suspects drifting through the streets and alleys, like hungry Pac-Man looking to satisfy insatiable appetites. Jae-hyun and I walked void of destination, yet veered deeper into the red-light maze, and who was leading who remained unknown.

I stopped in my tracks and swung the back of my hand in front of Jae-hyun’s chest to halt his progress. There, before the Robot restaurant, in front of an old-school izakaya situated on the street like an Edo era abode rather than your usual garish Kabukicho establishment and next to a potted gumtree plant, the elegant fingers of a pianist played the single string of his silent instrument. ‘Check him out,’ I pointed with excitement.

‘The kite-flyer of Kabukicho, ne!’ His eyes squinted and lips curled into a subtle smile. ‘Quite a character.’ He shook his head with undiminished fascination at the specimen. ‘Oh, so you can see him? That’s good, most don’t or simply choose not to.’

‘Yeah, I noticed he goes largely ignored by the masses,’ I said. ‘Stumbled upon him a few times now but I’m still trying to figure out why he does it … like a ritual or something? But for what?’

‘Yes, a ritual sounds about right. I don’t really know, I imagine so he can see … Above it all, beyond you or me, and all the rest.’

I mulled until my head hurt. ‘You ever see what’s on the other side?’ I stared up at the dark blue underbelly. ‘The design that faces the night sky?’

Jae-hyun flickered a puckish smile. ‘Now you’re thinking like me. Many a night I wandered these streets pondering the same. Even asked Kai about him on a number of occasions. He wouldn’t tell me much, just flashed me a knowing grin,’ he chuckled with a light-hearted frustration.

‘Hold up. Kai knows him?’

‘Yeah, Jun and him go way back. Seen them chatting away, on anonymous corners all over Kabukicho through the years.’

This blew my mind. First that Kai ever left the vicinity of our little netcafe and secondly he interacted with someone willingly. ‘So they like friends, family, colleagues?’ Come to think of it, there was a likeness. If not in appearance, then the way each, in his own way, was too strange for this world.

‘Damned if I know.’ He tipped his can and drank. ‘Partners in some odd scheme, acquaintances at best maybe,’ Jae-hyun mumbled.

His bulbous head emerged from the wide teal lapels of that night’s leisure suit. He paid no mind to the gawking strangers down the block, but bore a concentrated look as he fixated on centring the rhombus at some specific point in the sky. ‘You got any theories?’ I asked. ‘On the design.’

‘More than you’d want … how much time you got? But I’d like to hear yours. Get a fresh take.’

I stared up, took a drink of grapefruit Chu-hi then let the can fall and dangle by my side. ‘It just came to me now … but like an ancient symbol of some sort, an Aztec eye or something?’

‘The Ollin. Hmm, very nice.’ His head nodded in slow motion. ‘Movement, shifting shapes, Gemini, and Venus, the evening star – pulsating hearts, and the earth quakes, a beat of butterfly wings or undulating motion of weft as the loom weaves,’ he spat like Twista. Off the top of his head, the string of connections came as if a computer crunching complex formulas. I understood none of it, but the words individually hit my subconscious like pinpricks.

‘It’d answer a lot but raise just as many questions,’ Jae-hyun finished, lost in contemplation.

I feel that. ‘Your theory? Just give me the top two or three.’ I smirked up one side of my face.

He was in good spirits, took two long drags and laughed heartily. ‘That I can do. The first … You ever read the Iliad?’

‘I like dead writers but not that dead,’ I smiled back.

‘Well, really intricate and busy, like the shield of Achilles. A universe unto itself, an alternate reality, soaring above it all, under Jun’s watch and control.’

I looked at the kite-flyer of Kabukicho, Jun, as I guess he goes by. Rooted to the pavement like the potted plant he stood beside and just as unassuming. I discounted Jae-hyun’s first theory, out of hand.

‘Or if you like, some incarnation of the yin and yang … the kite sways in constant deliberation. Would explain the location. Kabukicho after the gloam fades, what a better place to gauge the duality of man?’

Each theory came with a gleam of the eye. I sensed he was holding out on me. There was a final, a favourite yet. ’Come on, one more. You’re saving the best for last, eh.’

He glanced over with a conspiratorial smile, as if about to share a thought that shouldn’t be shared then looked back up at the kite. ‘Just black,’ he said. ‘Pitch black.’

The hairs on the back of my neck stood up. On we sauntered in reflective silence, reviewing each step of the personal journeys which preceded us.

Rainy Day Ramen and the Cosmic Pachinko can be bought from Amazon.com; Amazon.jp; Kinokuniya stores in Singapore, Malaysia, Thailand, Japan (Shinjuku); Dymocks in Australia; and Waterstones in U.K.

Note: This book contains language and scenes that may be offensive to some people.

About the Author:

author

Gordon Vanstone hails from Victoria BC, Canada. After graduating with a Bachelor of Education from Simon Fraser University, he moved overseas and worked as an international school teacher throughout Asia, including eight years in Tokyo. Gordon currently lives in Singapore and works in sales and marketing for an education company. Rainy Day Ramen and the Cosmic Pachinko is his first novel. Visit his website, or follow him on Instagram.

Excerpt—Taiwanese at Work

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Taiwanese at Work is part of the “Asians at Work” series written by John Spiri. Inspired by Studs Terkel’s oral history Working: People Talk about What They Do All Day and How They Feel About What They Do Spiri traveled all over Asia interviewing people about their typical day of work. This volume on Taiwan, one of five books covering Asian countries, includes interviews with 45 individuals who work in jobs as diverse as politician, slaughterhouse owner, well digger, poem reader, activist, and convenience store clerk. Included is a special section of interviews with Native Taiwanese tribe members in Taitung and Lidao, featuring, among others, an aboriginal dance teacher, a weaver, a village chief and an ex-fisherman turned minister.

The following excerpt is an interview with Hiao Sin Fun, a 48-year-old Gravedigger living in Yunlin County, near Taichung.

John Spiri: What does a gravedigger do?

Jiao Sin Fun: The dead person’s family members come here and consult with a feng shui master to decide where to place the body. That’s the first step. After the body is buried more than ten years, I have to open the coffin, get the bones, and take them out of the ground. I gather and arrange the bones. A family’s fortune and wealth depends on this being done correctly.

Then what happens to the bones?

They are put in a jar. Nothing else is left. The bodies are not cremated; they just decompose naturally. The bones stay forever–but families just pay once.

How long does it take to collect the bones and put them in the jar?

Only one or one and a half hours. It’s troublesome to fit them in the jar. We put the bones under the sunlight; then we clean the remaining bits of meat off the bones. The bones are set up in a certain order, from the fingers to the toes. They stay under the sun for three days in order to totally dry out. The bones are then bound together with red string; the finger bones go in a small red bag. The remaining bones are arranged in a compact form, as if the person were sitting with knees up to chest. The backbone has 24 pieces so that has to be constructed.

That only takes 60 to 90 minutes?

No, just digging them up takes that long. This entire process takes three days. We put coals in with the bones to prevent humidity. At the initial burial, we use a silk cloth to hide the face. Also, the face is painted: eyes and nose are painted black, and the lips red. The clothes, however, are never red. Families believe that red clothes will make the dead person become a ghost. We put a wig of long hair on males, a ponytail, just like in the Ching Dynasty. For females we use a hairpin to keep the hair back so they look like a boy. If we don’t do that bad luck will be brought on the family.

When you first open the coffin after ten years, how do you feel?

Sometimes we find a body that hasn’t decomposed properly and stinks terribly. In that case we put in some water and cabbage. Then we put the coffin top back partially on, but with four bricks to allow air in.

Why water and cabbage?

To increase the moisture so worms will come to eat the body. Then it takes one more year to fully decompose the body

Do you believe in ghosts?

I’ve never met a ghost.

Taiwanese at Work can be purchased from Amazon or, in Japan, directly from the author: globalstoriespress (at) gmail (dot) com

Read an excerpt from Japanese at Work.

Review—Pax Tokugawana: The Cultural Flowering of Japan 1603-1853

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By Haga Tōru (Japan Library, 2021) Transl. Juliet Winters Carpenter

Review by Cody Poulton

Lightning—

girdled by waves

the islands of Japan

This haiku by Yosa Buson (1716-1784) captures a snapshot of Japan in the Tokugawa era: isolated, peaceful, self-contained.

The Tokugawa era (aka Edo period), which stretched from 1603 until its fall in 1868, has generally been considered a dark, feudal age run by a draconian police state. To be sure, the samurai could come down hard on dissidents and were inveterate party poopers, but this period also witnessed the flourishing of practically every gentle art that Japan has become famous for: tea, horticulture and landscape gardens, kimono textile design, woodblock prints, haiku and its satirical cousin senryū, kabuki and the puppet theatre, and a few forms like kyōka (“mad poems”) and gesaku pop literature that would be less known to the layperson. In his book, Pax Tokugawana: The Cultural Flowering of Japan, 1603-1853, Haga Tōru covers all these, as well as the advances made chiefly in medicine and natural history by Japanese philosophers and scientists. This collection of Haga’s essays is elegantly translated by Juliet Winters Carpenter, capturing the voice of this engaging writer.

Haga enjoyed a long and brilliant career before his death in 2020. He held positions in comparative literature at Tokyo University and at the International Research Institute of Japanese Studies (Nichibunken) in Kyoto before becoming President of Kyoto University of the Arts, and later, Director of Shizuoka Prefectural Museum of Art.

Haga had no patience with Marxist or modernization theory, both of which hold that there is there is one single road to modernity and civilization. As his son Haga Mitsuru writes in his preface to this book, Tokugawa Japan was “an object lesson in relativity.” The great cultural relativists like anthropologist Franz Boas (who mentored Margaret Mead and Ruth Benedict) have impressed on us that, however strange and conflicting other human cultures may seem at first glance, each one is a remarkably sophisticated device for making sense of the world and must be understood on its own terms. Haga’s book examines a number of key figures—poets, artists, doctors, natural scientists, writers and philosophers, and sometimes many of these occupations at once—whose reflections are a remarkable window into the world they lived in. Because Haga was also a comparatist par excellence, fluent in both English and French, he was also able to contextualize the achievements of these Tokugawa intellectuals for the world stage.

From the early 17th century—when Japan booted out Christians and most other Europeans except a few Dutch merchants—until Commodore Matthew C. Perry steamed into Edo Bay in 1853 (forcing the country to open to foreign trade), Japan had been a closed country, sakoku in Japanese.
Haga writes that:

“Sakoku has long been discussed as a lackluster state of lockdown unique to Tokugawa Japan, and served as the dreadful cause of delay and distortion in Japan’s modernization. But taking a broader view, Japan’s policy of isolation seems little different from similar policies in contemporary China and Korea, and its severity is questionable compared to continuing political, economic, cultural and communication policies of isolation in the Soviet Union, China, Cuba, Albania, North Korea, and Burma [Myanmar], especially amidst the far more tightly woven web of international interdependence in the latter half of the twentieth century to the present day. National seclusion, in other words, is a universal phenomenon seen frequently in the course of world history, including our own time (pps. 107-18).”

Sakoku enabled the Tokugawa regime to not only maintain its control over a relatively weak federation of semi-independent fiefdoms, each with its own language and customs, but to regulate the extent to which foreign powers could engage in trade and diplomacy with Japan. And isolation didn’t mean ignorance. Haga’s book examines a number of remarkably talented intellectuals such as Arai Hakuseki, Kaibara Ekiken, Sugita Gempaku, Hiraga Gennai, and Watanabe Kazan, who readily engaged with European advances in science, technology, and art. Some of the most fascinating passages in this book deal with encounters between Japanese officials and Europeans, like German Engelbert Kaempfer, who spent two years in Japan with the Dutch East India Trading Company and amassed a vast trove of information and artifacts which he took back to Europe. Kaempfer’s botanical discoveries in Japan influenced Carl Linnaeus’ classification of flora.

One singular encounter was Arai Hakuseki’s interrogation of the Jesuit priest Giovanni Batista Sidotti, who had snuck into Japan a little less than a century after Catholics had been banned. Hakuseki’s remarkably sympathetic account describes a meeting between equals, each curious of the other’s ways. He expresses great respect for Sidotti’s wisdom and tact, but remarks, “When Sidotti talked about religion, not one word seemed to approach the true way. It was as if wisdom had given way to folly and I were listening to the words of a completely different man. I realized that while the learning of the West may be superior in regard to concrete matters and objects with firm outlines, such learning can only be applied to the physical realm and has nothing to do with the metaphysical.” (p. 141)

Hakuseki would later publish Seiyō Kibun (Tidings of the West) in 1715, one of the signal works of so-called rangaku (Dutch Studies). Sugita Gempaku (whose expertise in a wide range of scientific and cultural pursuits Haga compares to Goethe’s) published Kaitai Shinsho (A New Text on Anatomy) in 1774 and Rangaku Kotohajime (The Dawn of Western Science in Japan) in 1815. Haga writes that Japan was gripped by a natural science craze in the eighteenth century, during which a remarkably comprehensive and objective classification was made by numerous keen observers of flora and fauna. The illustrations by these authors of plants, flowers, insects, fish, and birds are astounding. See Kaibara Ekiken’s Yamato Honzō (A Japanese Herbal) published in 1708 and the extraordinary sketches jotted down by Watanabe Kazan of insects and other small things at hand during his house arrest shortly before he took his own life in 1841.

The Japanese eye for naturalistic detail can be seen in the woodblock prints of Hokusai or Hiroshige, but also in the illustrations that Kawahara Keigo drew for Franz von Siebold’s meticulous collections of flora and fauna during the early nineteenth century. It is clear that Japanese natural scientists were at least on equal terms with their European colleagues during this period; their illustrations surpass anything made by Audubon or others in the West. They were as rationalist and empiricist as any of their contemporaries in the European Enlightenment. The scientific eye is an artistic eye. We see the same eye and mind at work in the remarkable writings of the polymath botanist, ecologist, and ethnologist Minakata Kumagusu (1867-1941), who owed a deep debt to his Tokugawa forebears.

Some of this will be familiar to those who have read books like Sir George Sansom’s The Western World and Japan (Knopf, 1958) or Donald Keene’s books The Japanese Discovery of Europe (Stanford Univ. Press, 1969) and World Within Walls (Henry Holt & Co., 1976), to name just a few classic studies of this period in English.

Where Haga excels is in his attention to the art and literature of this period. His collection is also sumptuously illustrated, many with colour plates of masterpieces of this era. Pax Tokugawana begins with a study of two painted screens depicting Kyoto. The first, called the Uesugi version, was commissioned by warlord Oda Nobunaga in 1574 and depicts a vibrant city at peace, crammed with people (2,485 figures in all) enjoying daily pastimes like the theatre, after nearly a century of civil war. The second screen, the Funaki version, was painted around 1616 and contains even more people. Haga describes how our point of view hovers over the city in both screens, as if we were gazing down on it from a helicopter. Zeroing in on the little details, he provides a delightful commentary, for example, on a scene in the Funaki screen of what is likely a portrait of English merchant Richard Cocks with his hound, panting in the summer heat. Aerial metaphors abound also in his portrait of Tawaraya Sōtatsu’s portrait of the wind and thunder gods in Kenninji, Kyoto, which have, Haga writes, “the flight accuracy of a pair of jets.”

Artists like Sōtatsu and Hon’ami Kōetsu (who often worked together) produced works of astounding beauty and were in large part responsible for the seventeenth-century revival and popularization of classical Heian culture. A portrait by Kusumi Morikage, of a peasant family enjoying a summer evening under a trellis of evening glories, graces the cover. Haga writes that “anyone who views this work with admiration or relief should be allowed into the country, visa or no visa, no questions asked” (p. 184). Alas, not likely under the current pandemic, when most countries (not just Japan) have gone sakoku on us.

Another chapter is devoted to a contemporary of Shakespeare: the founder of kabuki. Izumo no Okuni, created a dance fever in Kyoto of a style called fūryū (“drifting in the wind”). Kabuki, now written with the Chinese characters for “song, dance, skill,” originally meant someone “bent” or “deviant.” Kabukimono (or kabuki people) were the cross-dressing punks of their age, a tradition maintained with the onnagata, male actors playing women’s roles. (Tokugawa authorities had banned women from the stage in 1629 on the charge that their performances encouraged prostitution). An exemplar of her age, Okuni was a symbol of the new freedom, sensuality, and experimentation that was suddenly made available to the masses under the Tokugawa peace. Kyoto remained one of the largest cities in the world throughout much of the seventeenth century until its population was superseded by Edo around 1700.

Such a “lockdown” allowed Japanese culture to ferment and flower as it were in a hothouse, creating numerous prodigies. Haga is especially fond of Yosa Buson, whom he calls the “cloistered poet,” one who “slides into a deeply isolated ‘small world’ resembling the fin de siècle ennui of poetry and one-act pantomimes of nineteenth-century Europe” (p. 244).

And yet there is a serenity to Buson’s works that is rarely found in Western art. Buson’s superlative portrait of Mt. Fuji, of which Haga gives brilliant account, is one such case. He was as great an artist as he was a poet. Not everyone was content with the longuer monotone of the Pax Tokugawana, however. It was a trap for some. A genre of popular literature of this period, called gesaku (“playful works”) was the response of many, often writing under pseudonyms, who kicked against the pricks of official restrictions on free expression. Gesaku raised “ennui itself into an art” Haga writes. Two of its masters were Hiraga Gennai and Ōta Nanpo, who both came to a bad end, as did Watanabe Kazan, whose criticism of Tokugawa foreign policy led to his untimely demise little more than a decade before Perry made his unwelcome visit to Japan. Gennai’s essay “Hōhiron” (On Farting) published in 1774, and its sequel in 1777 describes the amazing flatulent talents of a sideshow artist, a fartist if you will. But then he concludes: “I have merely appropriated the sound of flatulence in order to awaken from their torpor those who are in despair or lacking in industry; but perhaps my argument smells suspicious. Tell me my ideas aren’t worth a fart if you like; I don’t give a shit.” (p. 221-2). You can find his essay in Haruo Shirane’s Early Modern Literature: An Anthology 1600-1900 (Columbia Univ. Press, 2003) called “The Theory of Farting.”

Like so many multi-talented men of this age Gennai was also a scientist; he was the inventor of an early electrical generator. Clearly, like many, he felt his talents were wasted on the Tokugawa regime. Nevertheless, Haga notes, when the Meiji era dawned (1869-1912) it was “a change, and not necessarily for the better.” This is a conclusion with which novelist Natsume Sōseki, whose life straddled the Tokugawa and Meiji eras, would readily have concurred. Japan’s race to catch up with Western civilization wrought enormous spiritual and cultural trauma, and precipitated the horrors of the Sino-Japanese and Pacific wars. That’s as good enough a reason as any for staying unplugged in ages of empire or globalization.

From farts to Fuji, in Pax Tokugawana: The Cultural Flowering of Japan, 1603-1853, Haga ranges widely over the variegated landscape of Tokugawa Japan. Usually his insights are enlightening, but there is a good deal of repetition in this collection of essays, which had first appeared in a variety of different publications over the course of his long career. The book is sadly in need of an editor (not the translator’s job; Carpenter’s note on page 32 hints at her preference for, but also her exasperation over, certain essays and passages). The same cast of characters pops up in different guises from chapter to chapter and if readers are looking for a carefully reasoned argument, this is not the book for them. In that sense, Haga’s style is typically Japanese, the essay as zuihitsu (following the brush), and one has to go with the detours and digressions. As much culturally French as he was Japanese though, Haga would have likely called these jeux d’esprit.

Another drawback to this book is that his cast is, with the exception of Okuni, all men. Women appear only as subjects for male contemplation of their beauty. For insight into the real lives of women during the long Tokugawa peace, we need to read elsewhere. I’d start with Edwin McLellan’s delightful Woman in the Crested Kimono: The life of Shibue Io and her family (Yale Univ. Press, 1985), based on Mori Ōgai’s biography of Io’s husband, the early nineteenth-century doctor Shibue Chūsai, and, more recently published, Amy Stanley’s Stranger in the Shogun’s City: A Japanese woman and her world (2020).

Podcasts

BOA Podcast 13: Kyoto’s “Gion Festival: Exploring its Mysteries” with Catherine Pawasarat

Cathrine Pawasarat, author of Gion Festival: Exploring its Mysteries is one of the founders of the Clear Sky Retreat Center in British Columbia, Canada. Her previous book is From Wasteland to Pureland: Reflections on the Path to Awakening. The former Kyoto resident talks with us today about Kyoto’s most famous event, the Gion Festival that happens every July in the former capital.

Books on Asia Podcast 13 Show Notes:

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Excerpt—Japanese at Work

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Japanese at Work is part of the “Asians at Work” series written by John Spiri. Inspired by Studs Terkel’s oral history Working: People Talk about What They Do All Day and How They Feel About What They Do Spiri traveled all over Asia interviewing people about their typical day of work. This volume on Japan, one of five books covering Asian countries, includes interviews with 53 individuals who work in fields as diverse as Japanese traditional crafts (a hariko papermache maker, a Japanese sweets chef, a soy sauce maker, an antiques store owner), music (a violinist, a Jazz club owner) public service (a labor union representative, social worker, an environmental specialist), jobs that employ the homeless (a cardboard deliverer, a magazine vendor, a car counter) and many, many more. The following excerpt is an interview with Kimono Teacher Ms. Matsuoka Fukiko.

John Spiri: Why did you decide to teach kimono?

Matsuoka-sensei: It comes from my interest in sado (Japanese tea ceremony). The kimono is necessary for it. I was always fond of my mother’s kimono and hated to see it just hanging in the closet. It was from the Meiji Period (1868-1912) and was made of silk. It’s the same for many of my friends—they know of beautiful old kimono just gathering dust. I feel that the kimono has both cultural and historical significance. Young women now are losing that cultural identity. I want to help preserve it.

Could you tell me about your training?

I studied for 13 years at a dress school in Kumamoto. I got my license after five years. I’ve been studying sado for eight years now. Some day I want to teach it.

What is teaching kimono all about?

Western clothes, you see, are made to fit the chest, hips and rear, whereas kimono are meant to hide all body shapes. Towels are stuffed underneath, for example, to present a flat shape. During class, I first show women how to put on the undergarments. They are tied with a belt. That takes five minutes. For the kimono to fit properly, many adjustments are necessary—a pull here and a tug there. We practice putting one on several times during the one hour class. There are detailed rules for what type of kimono to wear, according to the woman’s age and a number of other factors. There are formal and informal kimono. Also, kimono styles have subtle differences in each region of the country. I explain how to bow, stand, and sit when wearing kimono. Finally, I give explanations about the materials and dyes used in making a kimono, as well as a little about its history.

Can you summarize its history?

Records show that kimono were worn as far back as the Jomon period (before 300 CE), but they looked quite different back then. I suppose they were more similar to traditional Chinese clothing on which they’re based. Styles changed based on the availability of certain materials and the improvements in techniques. The modern form of kimono started in the Edo Period (1603-1867) and has remained essentially unchanged ever since.

How much do lessons cost?

For beginner-level classes, which meet once a week for six months, the fee is 20,000 yen. At this level, a student learns how to dress herself. The fees rise at the intermediate level (learning to dress others) and advanced level (earning a license).

What about the future?

I’m interested in sado, too. It’s so deep. I’m studying The Book of Tea now. This is a book written by Okakura Kazuko in 1906. It was actually originally written for a Western audience, in English. Its roots are closely associated with Japanese Zen. It is a classic which lays down the guiding principles of tea ceremony. We learn to give up living a luxurious or complicated life. Living a simple life is best. Sado is about learning to concentrate and calm the mind. It takes a long time to improve concentration. People today are too busy. I don’t want future generations to forget these important aspects of Japanese culture.

Japanese at Work can be ordered from Amazon US or, in Japan, directly from the author, John Spiri  globalstoriespress (at) gmail (dot) com

Review—Things Remembered and Things Forgotten

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A delightful book of short stories from Kyoko Nakajima, author of The Little House, and winner of the Naoki Prize

Support BOA by ordering Things Remembered and Things Forgotten through these links:

Amazon international
Apple Books international
Amazon Japan

Thanks for helping support Books on Asia!

Review by Tina deBellegarde

Kyoko Nakajima tackles the past and present, the mundane and the ethereal in her delightful collection of short stories Things Remembered and Things Forgotten, translated by Ginny Tapley Takemori and Ian McCullough MacDonald. The glue that holds these stories together is memory: how the characters remember, wish to remember, or even remember events they never experienced.

This collection includes love stories, narratives of lost memories, and several tales where time-slips and parallel worlds work their magic. Along with other flights of fancy, ghosts make appearances or are implied in almost all the stories. Subtle, charming, they are not always even clearly ghosts, but rather a wish or desire. The apparitions serve a purpose; they are there to blur the past and present, and as they do, they blur reality as well. As readers we begin to understand that perhaps some of the ghosts aren’t there at all, that the character’s desire for the encounter is enough for it to transpire.

Among my favorites, in “Kirara’s Paper Plane” (transl. MacDonald) a ghost remembers when he was alive, and in “The Life of a Sewing Machine” (transl. Takemori) a thrift shop customer experiences nostalgia for times and places she’s never seen, setting the stage for the telling of the “life” of a dilapidated old sewing machine. Through the history of the appliance we learn the evolving struggles of the humans in its orbit. These two stories are particularly rich in cultural and historical details of wartime Japan. They demonstrate how the war, post-war and then modernity changed the world these characters inhabited and how that, in turn, shaped them. The translators are very successful in conveying the nuances of the culture of Japan while not losing the intimacy or immediacy of the story.

“When My Wife Was a Shiitake” (transl. Takemori) is the most fanciful in the collection. A grieving widower is introduced to an unknown side of his wife when he discovers her cooking journal. In it she shares not only recipes but her reflections on life. One of her musings is about remembering when she was a shiitake; she lingers in this memory with all her senses. He learns to cook, fashions a new memory of his wife, and soon he too learns to remember when he was a shiitake.

The final and capstone story is the longest and my personal favorite. In “The Last Obon,” (transl. MacDonald) all the elements of the prior stories converge. Here memories lost and found blur, and the corporeal and the ethereal are indistinguishable. It is also the story where the main character is most self-aware. As Satsuki prepares the festival to honor her ancestors, the last Obon in her ancestral home before it is sold, her faulty memory causes her to stumble through the process. Consequently, each event, conversation, and image evokes a faint memory, reminds her of her childhood, and dredges up long forgotten memories.

    “…an image flitted through her mind of her and her two sisters running around the garden with some children whose names she had long since forgotten. Who was the girl in a red pinafore she was chasing? Satsuki sensed that her real childhood had been gradually overwritten with scenes from movies and TV shows set in an imagined, nostalgic past, and the unexpected shallowness of her memories appalled her.” (p. 233)

Finally, Satsuki comes to the realization that her intentional engagement with her ancestors allows the past to take its rightful place.

    “Obon wasn’t something mystical or paranormal, nor was it a metaphor for human existence – it was an expression of how the dead were resurrected through the gestures and actions of the living in the performance of traditional customs and practices.” (p. 256)

Each story in Things Remembered and Things Forgotten shimmers with nostalgia and delight, yet at the same time reminds us how ineffective our memory is. The inaccuracy of our recollections and our desire to remember things a certain way blur our reality and intrude on our ability to see the present clearly. These stories assure us that we are not alone in these shortcomings. This collection leaves the characters and reader with the unsettling yet familiar feeling of trying to remember something just beyond reach.

For more on Japanese short stories, see the BOA Issue 8: The Art of the Short Story where you’ll also find a podcast episode with Tina deBellegarde about what makes a good short story and why some short-story writers are so appealing.

About the Reviewer:

Tina deBellegarde’s debut novel, Winter Witness, is nominated for the 2020 Agatha Award for Best First Novel. Her story “Tokyo Stranger” appears alongside celebrated authors in the Mystery Writers of America anthology When a Stranger Comes to Town. Tina lives in New York with her husband Denis where they harvest shiitake mushrooms and tend to their beehives. She travels to Japan regularly to visit her son Alessandro. Visit her website.

 

Translation Excerpt—Hayashi Fumiko’s “The Tryst”

A statue of Hayashi Fumiko sits across from Onomichi Station, near her childhood home in Hiroshima Prefecture. (Photo: Books on Asia)

About the Author

Born in 1903, Hayashi Fumiko’s first notable literary work was Hōrōki (“Diary of a Vagabond”), an autobiographical novel describing her life of extreme poverty. Many of her stories focus on urban working-class life, a genre sometimes referred to as proletarian literature. Some important topics touched upon in her stories are free will, marriage, illegitimacy (she herself was an illegitimate child), and other feminist themes. Many of her stories feature strong, free-spirited women, but male characters also play an important part, sometimes serving as the main character.

She has produced over 200 books in her lifetime and has been called twentieth-century Japan’s most important woman writer.

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Sunrise over Onomichi, on the Seto Inland Sea, Japan. (Photo: Books on Asia)

Excerpt from “The Tryst”, pg. 73-77 of “Days & Nights: Stories of Classic Japanese Women’s Literature” compiled and translated by J.D. Wisgo

The unheated room was chilly, so I lay in bed with Keisuke. Since we had been talking the entire day, once I slipped into bed I lay silently on my back, eyes open and hands resting on my forehead. Keisuke also pulled his hands out from under the covers. I placed my hand into his large palm. “Are you cold?” Without a word, he gripped his large hand around mine, enveloping it. The rain had continued since morning, calming me. I didn’t feel like doing anything. A man whose heart sparkled like morning dew on a blade of grass, Keisuke made my heart jump with joy. We stared at the ceiling together, fingers entwined and bodies stretched out on the bed. Rain pelted hard against the window. It made a drip, drip sound passing through the gutter, like water falling on a rock, and the sky was a dim yellowish-brown, the air laden with moisture. The maid said that on clear days Mount Fuji was visible from the window, but last night when we arrived at this inn the rain had already begun, and there was no sign of the mountain. Apparently during the war this place served as a dormitory, and now this decrepit room had little more than a heavy mattress and a dirty tatami mat. Keisuke and I had somehow ended up all the way out here in Kofu city. This traveler’s inn was the result of our search for a place with a hot spring, but neither of us minded the grimy room. I was pregnant with Keisuke’s child. The peach-colored pajamas I wore were sewn baggy, for the most part hiding the unsightly form of a pregnant woman. Sometimes, as if struck by a sudden recollection, Keisuke would put his ear to my belly and listen to the sound of the child breathing within. Keisuke had a wife; I, a husband. The war had ended but this difficult situation of ours, having no relation to the war, managed to avoid collapse. It was just that I had to begin preparing for my child to be born several months from now.

We hadn’t had a proper meal for breakfast or lunch, yet neither of us felt particularly hungry. We wanted to lie together like this, even for a short while, resisting the fate that was trying to leave us behind. It felt like we were gripping each other tightly, refusing to let go. I thought that at least for this moment, god would take pity on our honest, glittering souls. I had managed to push aside those dark disturbing feelings that usually accompany trysts like this, and made peace with myself. Once in a while we told jokes and laughed. We had no time to really decide anything; nor did we have a desire to trick the world and stay together. There was an odd silence, like the enjoyment that must come to a prisoner in jail, even if only in the mind—a warm satisfaction, as if we would continue laughing together even if thrown into a valley. Believing that a happy ending would never come to two people like us, I was also comforted by the fact we were beyond the age of worrying needlessly about a dark future. I can just feel it—happiness, or at least that’s what I think it is. I decided that this was enough. Is there any reason to want more? After everything that happened, is there any need to try and justify how we got into all this?

Although seemingly irrational, there was a perfect logic between Keisuke and I. A logic born from our weakness, and while nothing to brag about, we hadn’t even the slightest belief in farfetched miracles. We were convinced that only after accepting that we might lose everything could we get through hard times like this.

Immorality, adultery, fraud—society would surely sling these stones at us. Even so, we could always lie together peacefully, smiles glowing on our lips. Because this was not a mistake. If anything, my seven years of marriage was a mistake, at least that’s how I felt. The only things to judge me now were the wind and the sky.

I never considered marrying Keisuke. When the time came to part with him, I’d just have to accept it…But I had confidence that we probably wouldn’t have a messy breakup. I simply wanted to raise a happy child until it began to think for itself, and then allow my child to lead the life it desired. Unlike many of those young girls, I didn’t concern myself with the myriad distractions of the world. I just loved Keisuke dearly. My heart only had room for him. We were able to get together whenever we liked, but sometimes two months passed without seeing each other. We had faith that even if we were apart for a long time, we could meet at any time, on a moment’s notice. There was no dark specter of our past towering over us. We weren’t able to tease one another with words, like playing with a child’s toy. Nor could we ask anything about each other’s daily lives. Keisuke was a heavy smoker. I didn’t smoke myself, but I always carried a match with me. That was my only way of keeping him on my mind. Sometimes when I was working in the kitchen I would light a match, and gaze at the flame for a while. Feelings of gentle affection radiated out from it, like the light of Venus slowly orbiting the Sun. Always fitting comfortably inside that flame of memory was Keisuke. Just like with the observation of celestial bodies, we are under the illusion that we completely see and understand everything there is to know about the human heart, but I feel there are many mysterious holes in our morals that leave much to be said, much to be discovered, and I refuse to believe in those morals. I refuse to believe in human knowledge that has a beginning, but like the tail of a comet has no defined end, disappearing silently into a world of nothingness.

“I wonder what time it is.”

I took the hand that Keisuke still held and placed it gently against my chest, turned over onto my stomach, and grabbed the wristwatch from beside my pillow.

“It’s odd we haven’t been eating much.”

“What time is it?”

“Three.”

“What do you want to do?”

“I’ll go take a trip to the city. Maybe I’ll pick up something there.”

Keisuke got out of bed and changed. I grinned when I saw his head nearly touching the ceiling. He stepped into the hallway but returned a moment later, saying he forgot his wallet.

“You silly man.”

“Yeah, but I blame you…”

“Just don’t drop your wallet, OK?”

“Don’t worry, I’ll be fine,” he said and left.

Having met as surgeon and patient, it was a little sad that we didn’t have a single common friend, but now I felt that having no shared friends was a blessing in disguise. An unobtrusive general practitioner without a doctorate degree, Keisuke was a man lacking the ambition to become a great doctor. With a modest temperament that didn’t try to keep up appearances, he had been loved by several women before me. I heard that after graduating from the University of Kyushu School of Medicine, Keisuke spent some time in Singapore.

But I didn’t care at all about Keisuke’s past. I fell in love with him naturally. At first, I had the impression he was a man with a harsh tongue, and his way of speaking angered me. Ironically, as a result I began to quietly observe him. Despite being a meticulous worker who was considerate toward his patients, he had a terribly crude way of expressing himself. For some strange reason I dreamt about him two nights in a row.

In a room of an unfamiliar hotel in a foreign land, a place deep in the mountains shrouded by mist, I dined in the light of a lamp. Beside me was Keisuke, and across from us sat two soldiers having dinner. Then, the next night I dreamt that I was searching for Keisuke’s room, and the instant I gently opened his door he yelled out, “Who’s there?” There was nothing particularly special about those dreams, but they haunted me for a long time after that. Whenever I met Keisuke in reality, his tongue was as sharp as ever. At the age of 34, three years younger than me, he was in the prime of his life. During the war Keisuke had his own practice in Aoyama, but when his house was destroyed in an air raid he forced his family to evacuate to their hometown of Himeji, staying in Tokyo by himself to work in the operating room of a certain hospital. I always used to joke how his chloroform anesthetic worked like a charm, and that was the only time the normally sharp-tongued Keisuke would blush, a hint of a grin on his face.

Soon after getting together we discovered that our past experiences held surprisingly little power over us, and this brought us great joy, as if we both had suddenly been born out of thin air. I thought that the mystery of Adam and Eve represented a love like ours. I have an old memory of once seeing the amorous Leda embracing Venus in my father’s study and being in shock for some time afterwards; at times, I daydreamed that Keisuke’s hands were the wings of Leda. To me, passion is like a sea overflowing with water.

About the Translator:

This translated excerpt is from Days & Nights: Stories of Classic Japanese Women’s Literature compiled and translated by J.D. Wisgo. The print book is available on Amazon US and Amazon Japan

In May 2021, J.D. started his own publishing house, Arigatai Books. Currently, he only publishes his own translations, but he has ambitious goals for this new publishing endeavor. Find out more at Arigatai Books.

 

 

Podcasts

BOA Podcast 12: The Art of the Short Story with Tina deBellegarde

On the Books on Asia Podcast episode 12: The Art of the Short Story, podcast host Amy Chavez talks with Tina deBellegarde about what makes a good short story, and why certain short story writers are so appealing. Tina has been nominated for the Agatha Award for Best First Novel, has a short story published in the Mystery Writers of America anthology called “When a Stranger Comes to Town” and, most recently won the USA Prize in the Writers in Kyoto annual story competition.

They discuss Japanese short story writers such as Haruki Murakami and Banana Yoshimoto, Hiromi Kawakami, Aoko Matsuda, Kyoko Nakajima and foreign writers, including Lafcadio Hearn and, more recently, Rebecca Otowa. Amy also mentions two short story collection from China, one by the well-known author Xu Xu called Bird Talk and Other Stories, and an anthology of flash fiction called The Pearl Jacket and Other Stories: Flash Fiction from Contemporary China  which prompts a discussion on flash fiction, which Tina defines for us and elaborates upon, including the works of Mieko Kawakami. (Click below to see Show Notes). Go to Issue 8 to see all the books discussed in the Short Story Podcast.

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Recent Release—The Gion Festival: Exploring its Mysteries

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A guide to Japan’s biggest summer extravaganza: The Gion Festival

Support BOA by ordering The Gion Festival: Exploring its Mysteries through these links:

Amazon international
Amazon Japan
Bookshop U.S.

Thanks for helping support Books on Asia!

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Explains, in layman’s terms, what Buddhism is and how we can manifest its teachings into our daily lives, and why we should

Support BOA by ordering Wasteland to Pureland: Reflections on the Path to Awakening through these links:

Amazon international

Thanks for helping support Books on Asia!

In preparation for an upcoming podcast with Catherine Pawasarat, we’re revisiting her two books: The recently released (Nov. 2020) The Gion Festival: Exploring its Mysteries (review here) and From Wasteland to Pureland: Reflections on the Path to Awakening (for a BOA quick take, click here).