April 20, 2017
The clever name for a chain of bakeries in Japan brings up the etymology of perhaps the oldest non-Chinese "loan word" in Japanese.
Wikipedia states that though seemingly derived from the Spanish pan or the French pain, the Japanese word for "bread" was introduced into Japan by Portuguese traders and missionaries in the mid-16th century.
The mistaken etymology is understandable, as the word is pronounced the same in Spanish and Japanese, while it takes a bit of phonetic drift to get from pão to pan.
On the other hand, the Jesuit Francis Xavier hailed from Navarre. Later known as the "Apostle of Japan," he was canonized in 1622 by Pope Gregory XV. He too might have hurried along the adoption of pan.
In a very roundabout way, the word has now made it from the West to the East and back to the West as panko (パン粉), which combines pan with the kanji for flour.
April 13, 2017
Tokyo South (2017 edition)
The trade paperback is now available, as are the ePub and Kindle ebooks. You can also read the novel online.
Along with a new cover, I've revised the Introduction to better reflect several significant policy changes to the program since I was a missionary in Japan. It wasn't a topic I wanted to delve into too deeply in the book so I will here.
Going back half a century or so, here's how how I interpret the evolution of the program (feel free to revise and extend).
Stage I. Mine was one of last cohorts of the legacy system. This was the "Every Young Man Should Serve a Mission" era. (As for the young women, well, if you still hadn't gotten hitched by twenty-one, then sure. But why haven't you gotten hitched?)
In the late 1970s, the church's PR efforts hit Madison Avenue and sociologists started paying serious attention to the church's growth numbers. These studies famously culminated in Rodney Stark's 1984 calculation of a 64 million to 267 million growth in membership over the next century.
Ah, here was "independent" confirmation of the inevitable Mormon hegemony, cementing Mormonism's "fastest growing religion" status (an error that continues to this day). Buoyed by these dubious statistical projections, church leaders convinced themselves they were going to convert the world.
Except the numbers Stark and others were using in their models came from the church itself. The public membership numbers the church publishes each year don't count butts in pews. They're derived from open-ended accounting methods based the accumulation of unexpired membership records.
|The truth is way out there.|
In fact, the church does count how many butts are in the pews every Sunday. Otherwise it'd end up building chapels that sat empty and unused. But like Fox Mulder, they want to believe. And like the Cigarette Smoking Man, they keep the numbers that matter close to the vest.
In any case, wishful thinking eventually ran into the brick wall of reality. To start with, consider the workforce. The more they stressed the hard sell, the more missionaries figured out how to game the system.
Stage II. As these get-big-quick schemes began imploding in missions like Tokyo South, the church decided that not enough young men were serving missions. And it cost too much. The answer was to match mission lengths for men and women at eighteen months.
Mission financing was taken over by the church and quasi-socialized (and then tweaked to preserve the tax incentives) so everybody faced the same up-front costs.
Sounds good in theory. Except a whole lot of twenty-year-olds were more than happy to take a six-month discount on "the two best years." The church was suddenly faced with the challenge of keeping the spiritual sales force intact during its most productive period (the last six months).
That idea was deep-sixed. The cost-sharing measures were preserved.
Stage III. Instead of greasing the skids, maybe it was time to borrow from those Marines Corps ads: "The few, the proud." Raise standards. Toughen requirements. Quality over quantity. Missionaries were an elite group, not the hoi polloi.
But once again, too many kids decided that this was good excuse to give the whole ordeal a pass. Especially when dealing with theological cannon fodder, there's strength in numbers. Quantity matters more than quality (because you're never going to have that much quality).
Stage IV. In the meantime, the cruel world was intruding all over the place. Years of cultural diplomacy with China never paid off, delivering a blow to the multi-level marketing strategy I was taught in the MTC. (Seriously, with a few script changes, it could have been turned into any sales pitch.)
The convert-the-world true believers no longer believed quite so much, accepting the stark reality that, in real terms, church membership growth tracks closely to the natural rate. By "natural" I mean the birds and the bees. Mormon boy meets Mormon girl and a bunch of Mormon kids result.
Behind the scenes, the number crunchers at church headquarters were doing (more accurate) butts-in-pews analyses that pointed to a strong correlation between "served a mission" and "shows up in church on Sunday."
That meant maximizing the number of Mormon kids going on missions, which had the best odds of turning them into Mormon adults. It didn't matter if they converted anybody on their mission as long as they converted themselves (think of it as an institutionalized sunk cost fallacy in action).
It was time to grease the skids again, but with a different set of variables. Knock one year off the start date for men, two years for women. The guys wouldn't have to red-shirt their freshman year and women wouldn't be taking themselves out of the college (BYU) dating market.
Plus, an eighteen-year-old is that much more susceptible to peer group pressure. What are you gonna do straight out of high school? Answer: go on a mission. What joining the military used to be.
This time it looks like they got it right. So far, the new program has been hugely successful. Pay no attention to the slumping conversion rates. Missionaries now spend less time proselytizing and more time trying to be useful. It's turned into the Mormon Peace Corps.
Frankly, that's what the missionary program should have been all along.
April 06, 2017
At the beginning of Singing in the Rain, Debbie Reynolds gets "discovered" by Gene Kelly. By the end of the movie, we're assured they're going to be a star-biz romance thing on and off the screen. The perfect Hollywood happily-ever-after story.
In Japan, the opposite thing happens on a fairly regular basis.
I'm not talking about the A Star is Born paradigm, where half of the couple crashes and burns as the other rises to fame and fortune. Rather, I'm referring to Japanese actresses (usually but not always actresses) who retire at the height of their box office appeal.
The latest entry in this category is Maki Horikita. She's cute as a button and has built an impressive resume, with two-dozen television series under her belt and that many film credits.
She did an excellent job in Ume-chan Sensei and the Always: Sunset on Third Street trilogy. Her most recent starring role was as a psychic detective in Whispers from a Crime Scene (2016). And at all of 28, married and with her first child, she's bowing out. Not simply taking a breather but formally retiring (for now, at least).
"I have become a mother and am now living a happy life with my loving family," the 28-year-old said in a message on her website. "I will do my utmost to preserve this warm and irreplaceable happiness."
This is not a new trend.
In 1967, Mie Hama appeared aside Sean Connery in You Only Live Twice. She had been in almost 70 movies before getting her big international break. At five-foot five, she was taller than many of her co-stars, but was a good match for the six-foot two Connery.
But that was her last big box office role (and not because of the leading man; she says that, off screen, Connery was the consummate gentleman). As the New York Times recently recounted,
A few years later, she walked out of her contract with the Japanese studio Toho to marry and raise a family, telling dumbfounded executives that she wanted "a normal life." She remained a celebrity in Japan but completely revamped her public image, becoming a television and radio host, an advocate for preserving old farms and farming techniques, a connoisseur of folk art and the author of 14 books--on child-rearing, manners and self-discovery--that have proven enormously popular among women.
Like Mie Hama, in a few years or ten, I expect that Maki Horikita will remake her career in a similarly lower key and productive manner. Which strikes me as a completely rational thing to do, though a great many simply can't cognitively process the concept.
Now, quitting show biz to climb up the social ladder--like Grace Kelly and Ronald Reagan--is seen as a smart career move, a Hollywood happily-ever-after with a second act. But abandoning the public eye has come to be portrayed as borderline crazy.
Greta Garbo is better remembered for telling the world, "I want to be alone," than for any of the movies she made prior to retiring at the age of 35, after acting in twenty-eight films.
(The famous quote attributed to her is actually a line from Grand Hotel, but she had earlier stated in a Photoplay interview, "I have wanted to be alone. I detest crowds, don't like many people.")
The latest case in point concerns fitness guru Richard Simmons, who apparently decided he was tired of being famous (and fit). This decision is seen as so perverse that it took three hours of reportage to conclude that, naw, he just wants to be left alone. As Ann Althouse concludes,
I think Richard Simmons put immense energy and emotion into playing the character he inhabited in public. He decided the show was over for whatever personal reasons he had, and he's gone private. That's his point: He's private now, and his reasons are private. Accept it!
The prize for "accepting it" certainly goes to Victor Mature (1913-1999).
|(Courtesy Wikipedia Commons.)|
He appeared in a handful of movies during the four decades that followed, often in roles that parodied his own reputation, such as playing "The Big Victor" in a compilation movie about the Monkees.
I was never that crazy about acting. I had a compulsion to earn money, not to act. So I worked as an actor until I could afford to retire. I wanted to quit while I could still enjoy life. I like to loaf. Everyone told me I would go crazy or die if I quit working. Yeah? Well what a lovely way to die.
Ah, finally a Hollywood star whose example I can one day hope to emulate.
March 30, 2017
In her New York Post review, Maureen Callahan describes The Vanished: The "Evaporated People" of Japan (by Léna Mauger and Stéphane Remael) as a compilation of "The chilling stories behind Japan's evaporating people." Sounds dramatic. A little more dramatic than reality.
I seriously doubt that proportionally more Japanese go off the grid than Americans. It's just weird when Japanese do it because, well, Japan is weird to start with and the Japanese are so methodical about such things. Even the homeless in Japan are remarkably organized about being homeless.
What makes Japan different is the ease with which one can "evaporate." As Callahan explains,
There is no national database for missing people in Japan. There are no documents or identifiers--such as our Social Security numbers--that can be used to track a person once they begin traveling within the country. It is against the law for police to access ATM transactions or financial records.
koseki (戸籍) system.
As in the United States, identity in Japan is based on the birth record. But in Japan, a "birth record" is derived from the centuries-old (though revised and modernized) koseki system, according to which the life events of every citizen are recorded in a genealogical account attached to the household.
It is a pragmatic system whose sheer pragmatism has made it ruthlessly resistant to social change. The married surname controversy has become emblematic of the whole matter, with Japanese courts ruling that, under current law, a married couple must share the same surname.
While sexual mores have kept apace with the times, "illegitimacy" in Japan is treated very much the way it was back in the 1950s. Again, a large part of this is the koseki, which requires that a child be registered to legally exist. The koseki "made every Japanese family an open book."
So a "cover up" could come back to haunt you. Somebody would find out eventually. And that makes for a great plot device.
In The Art of Memory by Sakumi Yoshino (no English version that I'm aware of), the protagonist discovers she has a long-lost brother when she gets a copy of her koseki in order to apply for a passport.
The mistaken paternity in From Up on Poppy Hill arises from registering the child of a deceased friend in order to erase his "orphan" status. By doing so, Umi's father could legally give his "son" up for adoption. But that made it look like Umi and Shun were half-siblings.
The identity theft loopholes documented by Miyuki Miyabe in her mystery novel All She Was Worth have largely been addressed (only in 2008). And yet the koseki continues to reflect the idealized structure of Japanese society, which defined the individual's identity in relationship to the household.
Break that relationship and you can legally cease to exist. That's why "evaporating" works so well. And why skipping out on your debts continues to be a realistic plot device in Japanese melodramas.
In Ma're, when the dad hauls his family off to the Noto Penisula (literally on the other side of Japan) to escape a looming bankruptcy, there's be no way a credit bureau could track him down unless he told it. Because until only the last decade, the koseki was the credit bureau.
venture capital remains a mostly foreign concept in Japan. Nobody wants to invest in ten companies knowing that nine will go bankrupt, and nobody wants to be the nine either.
Regardless of the potential upside, the social risk is too great.
But at least when it comes to personal identity, a sea change is coming, though it is a rising tide, not a tidal wave. The Japanese government has gotten serious about the "My Number" system, the equivalent of a Social Security number.
(It's an official Japanese government website so of course it sports a cute bunny mascot.)
That's right, up to very recently, the notion of a single number that followed you everywhere simply didn't exist in Japan. Once it is fully implemented, it should make identify fraud more difficult. But then it will also make possible Social Security number fraud. Welcome to our world.
March 23, 2017
In Japan, the lowly carp is king. Koi (鯉), a subspecies of the common carp, emerged in the early 19th century. Rather the same way kennel clubs became all the rage during the Victorian era, koi ponds stocked with ornamental breeds of domesticated carp became a mark of upper-class refinement, like a well-groomed poodle.
The goldfish, now considered its own species separate from carp, actually has a longer lineage, having arrived in Japan from China three centuries earlier. In the 16th century, goldfish were also introduced to Europe from China via Portugal, but didn't arrive in the U.S. until the mid-1800s.
For the Edo period samurai, breeding goldfish was the aristocratic thing to do. A contemporaneous comparison might be the tulip mania that gripped Holland in the early 1600s (minus the bubble economics). The koi pond in Japanese historical dramas is a bit anachronistic; the fish in those ponds likely would have been goldfish.
As with flowers and dogs and cats, the breeding of exotic goldfish still has its devotees.
But the common goldfish, a direct descendant of the Prussian carp, is thriving as well. And not just those that fend for themselves after being tossed into the nearest river or lake, or survive the gauntlet of the municipal sewer system.
Japan's fondness for fish is not confined to looking at them, but catching and eating them in great quantities. Goldfish don't generally fall into the edible category (your cat might beg to differ), but they can be caught. This brings us to a truly odd carnival "sport": "goldfish scooping" (kingyo sukui).
The definition is pretty much literal. The goal is to scoop a goldfish into a bowl with a tiny paper net before it dissolves. The "sport" goes back at least two centuries (and, yes, there are competitions). Here's an expert at work.
Carnivals often set up shop at shrines as fund-raising activities, and kingyo sukui is associated with the summer festival season. (For those concerned about the welfare of the goldfish, small floating plastic toys can be used instead.)
March 16, 2017
New Twelve Kingdoms novel (nope, not yet)
Shinchosha's Twelve Kingdoms blog published an update on March 8. The news, again, is that there is no news. But that by itself is news because it means that important news is still forthcoming.
"Spring of 2017 is in the air and we humbly ask you to wait just a little while longer."
Also announced in the post was the official publication of the entire Twelve Kingdoms series in Taiwan and South Korea. And Akihiro Yamada's Twelve Kingdoms art book in South Korea.
March 09, 2017
John Dvorak archly observes that the personal computer was a declaration of freedom from the the mainframe, epitomized in Apple's famous "1984" commercial (directed by Ridley Scott). Except Apple has since turned into the client-server walled garden it once promised to liberate us from.
As early as 1983, IBM had produced a PC more powerful than the doomed Lisa. Sold only to corporate clients, the XT/370 ran DOS locally, could act as 3270 terminal, and, thanks to dual Intel 8088 and Motorola 68000 CPUs, could execute both DOS and S/370 mainframe instructions.
But as the "workstation" paradigm took hold ("A computer on every desk"), it was easy to criticize Digital Equipment CEO Ken Olsen for opining in the 1980s that only a terminal was really needed on every desk. Larry Ellison caught a lot of flack for championing the "Network Computer" back in the 1990s.
They were simply ahead of their time.
The client-server paradigm was waiting in the wings for the Internet and the World Wide Web to standardize the interfaces and APIs. Then all it needed was enough bandwidth and fast enough processors to make all that mainframe horsepower accessible from the desktop. Or a phone.
When I worked in Microsoft support at the turn of the millennium, the CRM software was a VB app that connected with the knowledge base servers back in Redmond. Practically pure client-server, it was fast, even on pokey Pentium III Windows 2000 machines.
These days, software-as-a-service (SAAS) CRM software like Salesforce and Netsuite run in the browser. To be fair, These apps include a kitchen sink of feature sets, capable of handling the entire customer-facing and B2B facets of a business. Add to that an integrated VOIP client like inContact or Five9.
But they demand hardware resources comparable to whole supercomputers a mere decade or two ago. Opening up a couple of tabs in Chrome can soak up half a gigabyte of RAM, and with anything less than a multi-core processor running at several gigahertz, the whole setup runs infuriatingly slow.
There's something wrong with that.
The ExtremeTech website recently resurrected a Windows 98 machine with 128MB of RAM and a 500MHz Pentium III CPU--top-notch specs back in the day--to see how it ran in this brave new world (all of two decades later). It kinda sorta managed to cope, except when it came to the Internet.
With Internet Explorer 6, "most web pages don't even load, and those that do are completely broken." After tweaking a seven-year-old version of Opera 11, "most websites will at least work. Some larger sites like Facebook simply use up all the computer's RAM and never finish loading."
Facebook is just a glorified version of AOL, and AOL ran fine on the above configuration.
PC sales have leveled off and even fallen across the board. Everybody has a smartphone, which is, again, simply another smart client. The Chromebook has evolved into an only slightly smarter terminal.
So when the apocalypse comes, the world will end with smartphones raised high in supplication, accompanied by the whimper of "No signal."
Despite holding more computer power in our hands than a football stadium full of IBM PCs, we won't be able to do much more with our not-very-smart phones than what a 16-bit IBM PC with 128K of RAM could accomplish in 1985. Well, besides play the offline version of Angry Birds until the batteries run down.
March 02, 2017
Back to school
"All the world's a stage," wrote Shakespeare. And in anime, that stage is, more often than not, a high school
The simplest reason why is the target audience. Except most otaku have long left high school. And I suspect that a lot of them, like me, have no desire to go back. So the better reason is that Japan is just one big high school all of the time.
No need for nostalgia when you are still living the life.
Granted, there's a lot of overlap among those in Japan and the U.S. who are always looking forward to the next class reunion. But the nostalgia Japanese feel about high school is of a different sort. It defines the institutional waters in which they will swim for the rest of their lives.
They put the uniform on in junior high and never take it off. News reports involving teenagers often refer to them not by age but by year in school, using the shorthand: 中 (1/2/3) for junior high and 高 (1/2/3) for high school.
For example, I found this question on an education forum: 「15才だと中３、高１どっち？」 "If you are 15 years old, are you a junior high senior or a high school freshman?"
The answer is that if you are 「早生まれ」 (haya'umare, lit. "early birth," meaning born between 1/1 and 4/1) then you're a 「高1」. The school year in Japan begins in April.
Your school becomes your identity, even taking over responsibilities that in the U.S. would fall to law enforcement or social service. As Justin Sevakis explains,
Say, for example, a kid gets in trouble for shoplifting. In Japan, the police might get called, but after that the next call would be to the kid's school. The homeroom teacher would come to apologize on the kid's behalf. And then the school would call in the kid's parents for a conference.
The paternalistic expectations established in high school never end. For Japanese, to paraphrase Faulkner, "Your high school past is not dead. Actually, it's not even past."
All secondary schools, public and private, are essentially open enrollment and most require entrance exams. The fiscal year is the same as the school year. Corporations large and small hold recruiting drives and "matriculation" ceremonies that mirror those of high school.
The nostalgia Japanese feel for high school (reflected in anime) is directed at the first two or so years, before students start sweating blood preparing for their college entrance exams (it's expected that seniors will quit the sports teams after the summer tournaments to cram for the exams).
Up until the last half of the senior year, it's a "maximum structure, (relatively) minimum pressure" environment. And within that structure, Japanese kids often enjoy far more freedom than their American counterparts, for example, in planning their own activities and commuting to school.
This sense of "structure" in the U.S. has come to mean parents running every aspect of their children's lives. In Japan it means, "Here's the framework. You can't change the framework. But you can create whatever you want using it, and you have maximum freedom inside it."
College athletic scholarships do exist, but in far fewer numbers than the U.S. The equivalent of "March Madness" is the high school baseball tournament. As in Ace of the Diamond, high schools offer athletic scholarships too.
In Yawara, Yawara rejects a judo scholarship to a prestigious university because she's sick of judo and wants to be a "normal" teenager. But in Chihayafuru, Chihaya is delighted to learn that some schools offer karuta scholarships because she has little passion for schoolwork.
Interestingly, this nostalgia for high school is not nearly so intense about college, even though once having made it though the entrance exams gauntlet, university life in Japan is "minimum structure, minimum pressure." Until the senior year, that is, when the job hunt begins.
Maybe that 's because "real life" is looming there over the horizon. (Some high schools even ban their students from having part-time jobs.)
February 23, 2017
In a world
High-minded critics like to describe the low-minded readers of genre fiction using terms such as "wish-fulfillment" and "projection," summed up in the epithet "Mary Sue." This as opposed to the more serious task of deciphering the text for its socially-relevant "messages."
Not that there's anything wrong with that! (Says this unrepentant post-modernist deconstructor of Star Trek.)
But no story can ever be effective if read solely as a sermon. Sitting in the choir and being preached to is certainly the less demanding mental exercise. For readers to project themselves into a story, they must engage in world-creation and role-playing, as in the role-playing game.
As Kate explains,
The desire to exercise the creative impulse means that while people want to get swept away by Middle Earth or Asimov's robots or Ahab's Pequod, they also want to imagine themselves inside those worlds. Or at least imagine that world as a real experience.
I believes this better accounts for the attractions of the action movie and the romance novel. Sure, the average guy can enjoy pretending for two hours that he is John McClane in Die Hard, but he's also smart enough to know that, placed in similar circumstances, he would last about two seconds.
He also knows that, in the course of his everyday life, he will go to extraordinary lengths to avoid literally walking across broken glass in his bare feet.
The appeal of the action movie is imagining a world where beating up the bad guys or blowing up the Death Star (or two or three) solves the problem. Or in the world of romance, where
everyone has a one and only and recognizing that one and only transcends everything from orientation and gender to age and occasionally, in Japanese manga at least, blood relations.
Nobody sums it up better than Don LaFontaine, the legendary master of the Hollywood movie trailer, who coined the expression, "In a world."
It's not this world but a made-up movie world, a hypothetical model of the universe, where alternative realities can be played out with the promise that "no animals were harmed during the making of this movie."
As G.K. Chesterton, that great defender of popular fiction, observed, "The baby has known the dragon intimately ever since he had an imagination. What the fairy tale provides for him is a St. George to kill the dragon."
Or in Terry Pratchett's paraphrase, "Fairy tales do not tell children the dragons exist. Children already know that dragons exist. Fairy tales tell children the dragons can be killed."
February 16, 2017
The relationship intensity curve
theory of Japanese psychology and sociology is that Japanese society strongly favors introversion over extroversion. What many in the west see as Japanese oddness often comes down to extroverts puzzling about why they don't understand introverts.
For the introvert, the "Relationship" can be such a burden that the "one and done" mentality takes hold. "I so do not want to have to go through this again" + "I am so glad I'm through with the dating scene" = "This is my one true love!" A sunk cost rationalization for "All this effort must pay off!"
Sheldon Cooper being a case in point. It's exhausting enough to watch, let alone live through.
Another explanation points to a pretty consistent finding that emerges when the subject is explored with Japanese-Japanese and Japanese-American couples, at least on the pop psychology shows I've seen: the difference in what might be called the "relationship intensity curve."
In the "typical" Japanese relationship, the "passion" peaks early on and regresses to the mean more quickly. "Maintenance mode" is achieved in fairly short order compared to the "typical" western romance, which is supposed to just keep on going and going with lots of smoldering emotions.
In man-on-the-street interviews for a show I saw recently, less than one-in-five couples said they worked at "keeping the romance alive." The majority obviously thought it too tiring to realistically consider, and some said so aloud. Marriage is about comfort and convenience.
Not a never-ending Valentine's Day. The relationship between Sarek and Amanda in "Journey to Babel" on the original Star Trek may well approach the ideal (for Sheldon Cooper too).
Maybe the whole thing parallels the way high school in Japan establishes a kind of static social template while in the U.S. a teenager is expected to start climbing the social heights in high school and keep going all the way through college and well into his thirties.
These days, the big problem is that too many Japanese happily bench themselves after striking out a couple of times. No "long haul" for them. (As a certified introvert, let me tell you that this is perfectly normal behavior.)
Working at seeming odds with this phenomenon is the divorce rate. Although divorce has been legal in Japan since medieval times, the whole "gay divorcee" thing never took hold. People aren't supposed to go into marriage contemplating an out: "Well, if A doesn't work out, there's always B."
Be it a "confession," a "first kiss," or marriage, you're supposed to be all-in. Despite the fact that filing for a divorce is easy in Japan: in the case of "no fault" (90-plus percent of the time), both parties sign a form and file it with the family court. Done.
Alimony as understood in the west doesn't exist in Japan. A divorce is typically settled with a one-time payment. Maybe one year's salary and that's it. Child support, yes, but good luck getting a court order enforced if the non-custodial parent "forgets" to pay or moves away.
Still, it's common for working women to quit for an extended period (or permanently) once they get married and have their first child. Again, they're all-in on the cultural expectations. And from the raw statistics it seems to "work": the divorce rate is significantly lower in Japan.
This kind of headline is not at all uncommon: "PreCure Singer Mayu Kudo Announces Retirement Due to Marriage" at the age of thirty.
And nobody (aside from the activist fringe) pitches a fit decrying the terribleness of women who makes such decisions, or the terribleness of society for "forcing" them to. As a 2013 government survey revealed, such expectations don't come out of nowhere.
One in three young Japanese women wants to get married and be a full-time housewife, a government survey has showed, despite growing calls for increased female participation in the workforce.
Then again, with total fertility at 1.41 and the population dropping in absolute terms, marriage alone isn't enough. Maybe a little red-hot romance is called for, after all.
February 09, 2017
Justice for all (Japanese)
I don't think it a stretch to say that Japan's sakoku ("national isolation") period from the mid-17th century to the mid-19th century never really ended. It just lightened up a bit (after Matthew Perry and Douglas MacArthur took turns prying it open with the crowbar of military might).
The U.S. remains one of only two countries Japan has a formal extradition treaty with (the other being South Korea). But even that distinction can prove fairly meaningless, especially when it comes to civil matters and white-collar crime in particular.
For example, in divorce cases involving a foreign national, Japanese family courts will almost inevitably favor the Japanese party, regardless of what ruling a foreign court may hand down (which occasions no little bitterness on the part of divorced foreign nationals).
Following WWII, the Occupation forced the dissolution of the family-controlled vertical monopolies called zaibatsu. However, the zaibatsu soon reassembled themselves as the ostensibly more benign keiretsu.
During the economic boom times of the 1950s and 1960s, nobody on either side of the Pacific cared. But then came the rise of the Japanese auto industry and the fall of Detroit. U.S. law, in the form of the Sherman Antitrust Act, frowns on the keiretsu concept, especially in the auto parts industry.
The National Law Review reports that since 2010, "More than 30 companies [auto parts industry] have pleaded guilty to antitrust violations and paid approximately $2.4 billion in criminal fines." And while some guilty executives have "subjected themselves to U.S. jurisdiction,
Others appear to have taken the gamble that the DOJ will not be able to extradite them. In truth, it may not be such a bad gamble in light of the fact that the DOJ has yet to extradite a Japanese national for crimes committed under the Sherman Act [emphasis added].
Extradition treaty or no, Japan just isn't big on the concept for common criminals either. In an in-depth post on the subject, the Turning Japanese website wryly observes that,
An additional "benefit" of becoming legally Japanese [and being a Japanese citizen] is that you're protected (so long as you're on Japanese territory) from facing the justice system of other counties. If you do commit a serious crime overseas, and are arrested in Japan, you will face the courts of Japan and face punishment inside Japan.
What wrongdoers will face in Japan is the equivalent of the "village stocks" from Colonial days.
Public acts of contrition are de rigueur for public officials and titans of industry who get caught doing the wrong thing (or wrong things happening under their watch). Japan doesn't have "show trials" (no cameras in the courtroom during the trial). They do have "show apologies."
It's a very pro forma ritual. The guilty Pooh-Bahs, dressed like they're attending a funeral, stand in front of a swarm of reporters and television cameras and bow deeply. It's the Japanese version of the "perp walk."
|Sony executives apologize for the 2011 PlayStation data breach.|
After which it's common for the guilty parties to disappear from sight until they have "repented." In Japan, prison sentences across the board are spartan and severe (bail and parole are rare) but far shorter than in the U.S. (For truly heinous crimes, the death penalty is still applied.)
Essentially, they are metaphorically banished to Mount Koya.
Mt. Koya is renown as the home of the Buddhist Shingon sect (if you're in Osaka, it's worth a day trip). For a millennium it was also where defeated warlords and disgraced officials could "retire" instead of losing their heads. (And it's the setting for Serpent of Time.)
February 02, 2017
The Wile E. Coyote Slinky
There's a scene in every Wile E. Coyote cartoon where he scampers pell-mell off the edge of a cliff. Still running in mid-air, he hangs there in space for a couple of seconds with that "Oh, crap!" look on his face before plummeting to the ground.
Well, that same effect can be duplicated with a Slinky.
The "Newtonian illusion" here is that our brains treat the top and bottom of the Slinky as a single object, rather than as two separate parts of an "information system."
The information that the top end has been dropped can't propagate down the Slinky any faster than the speed of sound in the Slinky (the speed at which waves propagate down it), so there's a delay before the bottom end "knows" it's been dropped. But it's surprising to see how long the delay is.
My common sense tells me the top and bottom of the Slinky are accelerating towards the center of mass at the same time the center of mass is accelerating downward. The bottom of the Slinky won't move until the center of mass catches up with it.
Looking at the video, though, the "information theory" explanation makes sense (even if it doesn't make any common sense) because the bottom of the Slinky simply isn't moving.
Likewise, gymnastics wouldn't be so physically and aesthetically compelling if we only saw the gymnast's bouncing center of mass, and not the gymnast's body rotating around the center of mass.
January 26, 2017
The toast of Japan
Ah, the heroine in a hurry running out of the house with a piece of toast in her mouth. One of anime's tried and true tropes. Modern, fast, and tasty, toast is the ideal breakfast substitute for a girl on the go.
The category of "breakfast cereal" never took hold in Japan. A supermarket may stock a few boxes but not an entire aisle. The whole idea of a "sweet" breakfast is recent too. A "traditional" breakfast might include fish and rice and miso soup and natto (the grossest food ever).
On the culinary cultural spectrum, natto is at the opposite end of the scale as toast. A good many Japanese can't stand the stuff either. I would hazard that you see more natto eaten in television dramas than in real life because it just screams "old school" and fairly eccentric to boot.
French toast, on the other hand, is a dessert. As are pancakes. Both are somewhat exotic and yet easy to make. And so can be endlessly modified without much fear of failure. And, yes, there are countless French toast and pancake connoisseurs in Tokyo.
The daily melodrama series Toto Nee-chan devoted a week's worth of episodes on the magazine staff figuring out how to explain pancake-making to their readers in the late 1940s. In the end, a recipe wasn't enough. They had to use photographs, a real innovation at the time.
There is a simple and pragmatic reason for the popularity of French toast and pancakes. Few homes in Japan are equipped with the kind of kitchens that grace even the average apartment in the U.S. A full-sized oven is rare, counter space limited. Refrigerators are still small by comparison.
If they wanted, most Americans could make the dishes shown on America's Test Kitchen. Far fewer Japanese have the room for the basic equipment. A bakery is the only place where an enthusiastic baker can bake. And enthusiastic bakers are enthused over, as in Midnight Bakery.
The typical cooking shows concentrate on the rice cooker, frying pan, sauce pan, microwave, and toaster oven. Somebody baking at home is probably using a countertop convection oven.
Here we get back to French toast (and pancakes): anybody can make it with the utensils and ingredients on hand.
The same goes for curry over rice (karee raisu), another visitor that's gone native. Curry rice is a 19th century import that seems older. The Japanese navy likely got the idea from the British navy (who got it from India), and universal conscription made it the national dish.
House Foods sold the first curry roux in 1926 and currently has a 60 percent market share. Their big seller going back to 1963 is "Vermont Curry." It is sweetened with apple paste, and apparently apples were associated with Vermont even in 1963.
Again, anybody can make curry anywhere with practically anything, as on all those anime school field trips.
January 19, 2017
Pretty much any name that conforms the rules of Japanese phonology can be transliterated directly (often with kanji equivalents), but popular names for boys are harder to come by. While June/Jun is quite popular, John/Jan/Jon is rare.
Dan and Benji/Ben qualify, though the latter is avoided because ben is also the kanji for bathroom.
Eugene/Yuujin passes muster. And if you're Russian, Yuri/Yuri/Yuri (a boy's and a girl's name in Japanese). Hence the anime Yuri on Ice, which has the titular character competing against a Russian skater with the same name.
The most recognizable boy's name in this category is probably Ken, as in the actors Ken Takakura and Ken Watanabe.
And then there's good old Joe.
Joe (Jou or Jō) is pronounced the same in Japanese and is a not-uncommon boy's name. The spelling "Joe" is often preferred by actors and artists who lived or are popular overseas, such as Joe Odagiri (小田切譲) and Joe Hisaishi (久石譲).
Joe Odagiri (above) studied at Fresno State. He reminds me a bit of of a young Robert Downey Jr. The Bug Master ("Mushi-shi") and Shinobi: Heart Under Blade are available from Netflix. If you're lucky, you might run across a showing of The Great Passage.
Beat Takeshi films.
Odagiri and Hisaishi use the same kanji (譲) for their first name, which means "modesty."
Probably the most famous "Joe" in Japanese popular culture is Joe Yabuki, from the classic boxing series Ashita no Joe. The kanji for his name (丈) means "stout-hearted."