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2002 Ningyo: Destined for the Trash Can? Anita Y.K. Davis University of North Florida

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Suggested Citation Davis, Anita Y.K., "Ningyo: Destined for the Trash Can?" (2002). All Volumes (2001-2008). 114. http://digitalcommons.unf.edu/ojii_volumes/114

This Article is brought to you for free and open access by the The sprO ey Journal of Ideas and Inquiry at UNF Digital Commons. It has been accepted for inclusion in All Volumes (2001-2008) by an authorized administrator of UNF Digital Commons. For more information, please contact Digital Projects. © 2002 All Rights Reserved Ningyo: Destined for the Trash Can ? history of their makers and their uses. Then we explore the disappearance and changes Anita Y. K. Davis Ningyo are undergoing within the context Faculty Sponsor: Dr. Ron Lukens-Bull of globalization. Finally, we examine the Assistant Professor of Anthropology future of Ningyo and suggest paths for preserving their appreciation. Abstract

Japanese Ningyo () are static Research Methods art, individual sculptures and expressions of creativity. This paper Six weeks of field study in explores the loss of these wonderful during the summer of 2000 provided works of art. While western dolls fetch follow-up comparisons for fourteen years high prices and are highly sought after if of observations begun when the fIrst author even a few decades old, we explore the lived in Japan. Interviews with experts on destination of most ningyo as they fail to ningyo from around the USA and in Italy be recognized or preserved. Particularly were gathered. It was interesting to note the dolls fashioned by women to decorate that outside of the circle of people who are their homes, as their beauty fades they devoted to study in this area, to admit to are set aside. What has happened to focusing upon ningyo was to invite them? What is taking their place as dismissal - as if the subject was less than globalization is changing the decorating worthy of scholarly attention. Jane Marie desires of the Japanese? Law, author of several books including Puppets of Nostalgia, described a similar "Man has been making images of himself experience of studying ningyo in this way: for so many millennia and in so many parts of the world that this habit has come to "Because in our own culture puppets seem an instinctive part of human have been relegated to the playroom ... behavior" (Keene 1973: 9). I cannot count the times I have had to defend the legitimate right of a historian of religions to take Japanese puppets Introduction seriously." (Law 1997:19). Despite the connections between ningyo While living in Japan, the fIrst author and traditionally respected areas of cultural became intrigued with ningyo (dolls) and study within Japan, it is an unexpected idea spent five years collecting them and their that someone would want to study ningyo stories. Observations of changes in themselves. In America, our cultural lenses Japanese culture over the past fourteen can keep us from recognizing dolls as an years prompted the examination of ningyo important element in Japanese culture. from an anthropological viewpoint. Particularly intriguing is the pattern of an apparent negative shift in the continuation Ethnographic/Historical Background of cultural practices surrounding ningyo. A corresponding positive wave of interest "As a general category using the Chinese mirrors this shift in other countries such as readings for the two characters 'person' the United States. Writings in English that and 'shape', the word ningyo appears in pertain to Ningyo are few and focus on the Japanese language" and is translated puppets, identifIcation and types, or the as "human figure"(Funk 2000: 13). religious meanings attached to ningyo. In this paper, we introduce Ningyo, some The existence of ningyo extends back

86 Osprey Journal of Ideas and Inquiry to an earlier time than the word itself and maker" (Bailey, P. December 11,2000). many figure types have individual names. Therefore, ningyo is an overarching term "Those who know and understand the that encompasses them all, just like the details of Japanese culture are able to look term "" encompasses everything from at a doll or the photograph of a woman in Raggedy Ann to Barbie. Ningyo vary traditional dress and identify her age and widely from stone guardian Jizo figures and status. It is true that tell some of larger than life wooden carvings to nearly these things, too. But hairstyles of both surrealistic figures formed from twisted male and female figures have very clearly straw, or ultra-realistic representations of defined meanings" (Kawata 1995: 13-16). clay. They cover a range from those created only for static display as three-dimensional Not just kimono and hairstyles, but art, to play things such as Ichimastu, also headgear and accessories aid jointed replicas of small children which identifying ningyo. Of course over time were imitated by French and German toy some of the items which originally makers (Ningyo). Ningyo have been made belonged with a ningyo may be lost or as luxury items for the samurai classes as others substituted but it is important to well as inexpensive souvenirs. Ningyo have study the different types and realize what played many cultural roles from religious should be there. effigies to ordinary playthings. For a non-Japanese, even establishing Identifying ningyo by age or type is an the sex of a ningyo may be difficult. While imperfect process, which includes some figures, particularly gosho ningyo understanding the many materials which (little boys), may have explicit genitals, Ningyo have been made from such as others such as the Empress Jingu dressed in 2 4 wood, straw, tos0 , gofun3, sabi , ceramics, armor may appear male. Sorting out the wire, paper, plastic etc. Furthermore, puppets from Bumaku is much easier as knowledge of theater, dance, life, textiles, they are dimorphic; male puppets are much historical garb, folklore, seasonal patterns, larger and heavier than the female and symbolism and other elements of (Hironaga 1964). consideration factor into identification. For Japanese who are old enough to be familiar with many ningyo, identifying "Many dolls are holding special objects or types is easy. However, discovering the true their clothes are decorated with special age of a figure is limited to those with symbols. Therefore, a Japanese doll special knowledge of materials and styles, collector has another opportunity to learn and tracing the actual maker of a figure is more about a particular doll by researching likely an impossible task. For people the symbology used outside the culture, identifying ningyo is (wysiwyg://195/http://www.geocities.com/ more difficult due to a lack of innate Heartland/3808/ljapgen.html 4/26/00). understanding and learning materials. "It is very hard to find information materials, "This is a 400-year-old pattern. Yet each particularly in English ... and you really Emperor Jima figure is highly individual so need all the information before true elements of the pattern are required in appreciation can be achieved-before the recognition of the type and other elements doll comes alive" (Bailey, P. December are important for recognizing the age of the 11,2000). A few good books in English do figure, where and by whom it might have provide information for identifying ningyo,5 been created and what the economic level but some of these are out of print. We do of the owner might have been. Generally not try to duplicate efforts in identifying the dollmaking shows that the finer the doll, various types of ningyo for this study. the more educated and respected the Prior to the (794-1185)

Osprey Journal of Ideas and Inquiry 87 there is little known about ningyo, while depict women applying textiles to ningyo. records from the Heian period show ningyo In the Taisho era (1912-1926) "a to be mostly handmade talismans and noteworthy feature ... was the vogue for fetishes. It is from the (1615- dollmaking at home" (Yamada 1962: 12). 1868) that ningyo developed into a high These ningyo and all other handmade dolls, art form. From the Edo to the Taisho though sometimes displayed in public (1912-1926) eras ningyo were not only forums such as department stores, are still handmade, but also made in male operated considered "amateur" dolls worthy of less artisan houses (Yamada 1962) created them respect because of that status. on a commercial basis. The artisan owner would hand down the business through his "Much as we are used to thinking of dolls male heirs. and figures as inanimate objects, ... Ningyo are said to have a soul, but this is ascribed "The making of a 'musha ningyo' or in different ways from ... personality imbued warrior doll, whether mass-produced or by the craftsman, to the cutting open of the custom ordered from the finest doll makers, eyes to impart the soul (kaigen), to the involved at least five specialized craftsmen. inspiration of awe, or the forces of nature The maker of the hands, feet and head; the known in Shinto as Kami which a ningyo wig maker; the clothes maker; the armor must possess in order to avert ills" (Funk and accessory maker and the body dresser 2000: 13-15). who finally puts the whole doll together. Their techniques and manufacturing secrets Created to both serve religious were handed down to the next generation functions and through using religious and it was not rare to find 10th or 15 th ideals, ningyo such as Haniwa "clay circle" generation dollmakers" (Boy's Day Doll by figures were used in ancient times to show Vicky DeAngelis http:Uwww.jadejapan boundaries between the living and the dead. dolls.comlboyday.l.htm ). Later ningyo such as straw Wara or effigies like Senmori-sama were charged with sins People trained to do one part; they and destroyed. Others served as vessels of trained for years just to do that one part. An spirits capable of warding off illness, or as apprentice might train for six or seven surrogates such as the Amagatsu or Hoko years. Very few people did or do the whole for absorbing the same (Law 1997: 32-33) figure" (Bailey, P. December 11, 2000). (Baten 2000: 13,37,95). In fact, the connection between the figures as These ningyo are considered to be representations of humans and their owners professionally produced and thus accorded is a deep one, bordering on magic. respect on one level as artisan made, and on another level respect is attached to the "Talking to the many Japanese I figure according to the particular artist. The interviewed, I learned why so many people difficulty lies in identifying the maker of a used to try to prevent me from receiving ningyo as they were rarely signed. One old dolls, especially if I didn't know the group Maruhei marked the tomobako former owners, as they [ningyo] could have (wooden boxes) of the ningyo, but these had a negative influence on those receiving boxes were often lost (Pate, A. December them. (dolls' funeral)." (Fatuzzo, S. Jan. 29, 21,2000). Osaiku-ningyo or "the dolls made 2001 bye-mail) at home, sometimes by kits, are almost always made by women. These were then Beyond the religious aspects, Ningyo given as gifts or used for home have ties to all forms of theater, as well as decorations" (Bailey, P. December 11, to storytelling and folk tales, history and 2000). Some antique woodblock prints

88 Osprey Journal of Ideas and Inquiry dance. Some figures have become set figures because they have no connection patterns from these connections like all with them. The practice of selling ningyo Emperor Jima Dolls, or Fujima-sume while virtually unheard of in the past has (Wisteria maiden dancers). become more common. Unwanted ningyo Ningyo decorate homes, particularly leave the country as purchases by during the holidays of Girl's Day and Boy's foreigners or antique dealers who come to Day. These displays can be elaborate, while gather them for overseas customers. others are modest, yet nearly every American collectors relish the fact that they household has had these ningyo. Sets are can purchase very old figures for a purchased for each successive generation to reasonable price. be displayed for a few days each year and Ningyo are rarely put into the trash due stored the remainder so even very old sets to the idea that it has attachments and can look nearly new and age must be therefore must be disposed of in an calculated by clues other than wear. honorable way. Ningyo that are most likely to be casually disposed of are the handmade, or kit-type dolls assembled by Loss and Destruction ordinary people. These become faded, soiled, or moth eaten which makes them Much of that written about ningyo is in undesirable for decoration. Here in old-style Japanese, making it very difficult America, we might feel that a doll, perhaps for anyone but the most experienced a rag doll made by our mother or scholars to read, let alone translate. Such grandmother, is an emotional item worthy scholars are few and tend to specialize in of preservation no matter how dilapidated it areas other than ningyo. This is a critical has become. In fact, we might display it element in gathering any further information proudly as a proclamation of connection about ningyo as old scrolls and documents, with previous generations or as examples of such as diaries or account books, are admired handicraft. In Japan, the craft decomposing before they can be read. efforts of the individual are not prized in Many types of Ningyo have also quite the same way. Untrained individuals disappeared or are becoming more rare for have no recognizable expertise, and will several reasons. One of which is simply themselves tend not to recognize or accept deterioration, as they are extremely fragile any credit for talent. Outside of a few constructions and are by nature exceptional masterpieces, Japanese do not impermanent. Even reverent collectors of respect items crafted by untrained people. ningyo rarely have the capacity to preserve Ningyo are likely to be treasured by them against the ravages of time and museums, due to their connection with a atmosphere. It is this very impermanence, particular artisan or family but works by however, that is a central feature of Ningyo. unknown artists are saved only if they Many forms were created for the purpose represent rare examples. of drawing off evil or illness in order for it to be destroyed. This idea of the "Dolls by male makers are more likely to impermanence of the material world (mujo) end up in museums and to hold value that is represented by ningyo is one of the because they are from the traditional central threads of Buddhist belief (Pate, A. houses which are in tum inherited by men, December 21, 2000). rather than those ningyo made by women Ningyo that have been stored for many just for gift giving or decoration. When years are continually coming to light as those fade, they are not kept (Bailey, P. they are inherited by younger Japanese December 11, 2000). whose style of living is very westernized. They are more frequently parting with these The main museums in Japan do not

Osprey Journal of Ideas and Inquiry 89 actively seek to expand their collections of ningyo in Japan. The combination of ningyo. Curators place ningyo at a lower snubbing they receive from museums and priority than items in which they specialize. attention from overseas collectors provides Thus, official preservation of ningyo is another source of disappearance. stagnating. Preservation in numbers and kinds of ningyo are found in a pair of 6 "Dolls Temples" in Kyot0 , which amassed Destruction by Globalization the personal ningyo's of princesses who entered these temples as nuns long ago. Some observers of globalization have These collections do not benefit from suggested that the spread of global popular modem preservation methods except to be culture will lead to the obliteration of local shut away for most of the year, and cultures (Barber 1995). This is consistent shielded from flash photography. with post-World War II modernization Historically, ningyo were disposed of theorists who held that traditional values in prescribed ways. Figures (sute-bina) had to be abandoned in order for third­ whose purpose was to absorb illness were world societies to modernize (Lerner 1958, burned or floated away. "Others such as the Weiner 1968). Other modernization puppets used in the Sanbaoso rites, were theorists argue simply that economic considered as shinsei (sacred) and were development lead to cultural change (Bell buried and a Kuyo 7service was performed 1973, Inglehart and Baker 2000, Marx for them" (Law 1997: 201). Any or all of 1867). In terms of local arts, the general the types of Ningyo, including very rare sense is that globalization leads to the loss ones, extraordinarily expensive new ones, of traditional forms in favor of cheaper as well as those considered to be clutter easier export and tourist forms. In terms of were and are candidates for ritual Japanese attitudes toward ningyo, this destruction offered by some Buddhist seems to mirror what is happening. temples. This is the honorable method of Nevertheless, globalization is disposing of ningyo. multidimensional and in the case of Japan involves cultural flow in (at least) two "Ningyo kuyo is still practiced at some directions. This paper will examine the Buddhist temples as a ceremony to liberate declining interest on the part of Japanese in the souls of the dolls. In cremating ningyo and the rise of American interest in venerable, broken, or abandoned dolls, the and collection of ningyo. Buddhist priests are ultimately recognizing the value of the ningyo and elevating them "In the course of the nineteenth century, to a human level by such awareness (Funk Japan's place in the world was redefined by 2000: 15). the creation of a new, Western-dominated world order which subsumed and Similar purification rituals practiced at transformed the older, China-centered East some Shinto Shrines, such as the Asian system. A recent study by Jan Aart Awashima-jinja, involves burning ningyo or Scholte points out that a key element in the floating masses of them away on boats. creation of the global system has been the (This shrine also has a large storeroom of establishment of international "norms" or ningyo, but the collections of many other "regimes": that is, globally accepted shrines have been lost to bombing, fire or standardized forms of knowledge and other disasters.) behavior which provide the essential basis The natural impermanence of ningyo for international communication and combined with the proscription for many of interaction .. .informal regimes which are them to be ritually disposed of are "natural" essentially matters of practice and causes for the decreasing numbers of older convention" (Morris 1998: 162-163).

90 Osprey Journal of Ideas and Inquiry In our observation, the impact of only Girl's Day Hina sets for their Western style housing has notably affected daughters. It is interesting to note that the presence of Ningyo in the Japanese seasonal displays of gorgeous Hina sets in home in several ways. First, western style department stores and special showings of houses do not have a special place such as historical sets by museum are events well the Tokunoma (traditional sacred space) for attended by the public (Pate, A. December displaying such figures. Secondly, the style 21,2000). of Western living does not invite the Western ideas have even influenced inclusion of Ningyo. Home decorating both of the main festivals that feature magazines, advertisements and other ningyo. For Hina displays in honor publications currently portray the Japanese of Hina Matsuri or Girl's Day is the adaptation of Western style which features issue of placement: little inclusion of traditional notes. Even craft books and kits overwhelmingly feature "through Japanese history until almost the western-style dolls and decorations for end of the 19th century, the emperor sat to homemakers to create. This portrayal of an the right, representing the East. ... After informal regime is having a great effect as Japan opened to the West beginning in the noted this past summer. Although Japanese era, customs were strongly influenced style houses remain and some new ones by the European model, where protocol include traditional rooms, the placed the king to the left of his consort overwhelmingly popular choice for new or (Devore 1988: 9). rebuilt homes is westernized. Additionally, Following World War II, for Boy's many visits to private homes revealed a Day, the western disapproval of the warrior considerable shrinkage in the ratio of people ideal represented by this holiday lead to who display traditional or older ningyo. changing it to Children's Day. The Yet, another informal regime, that has decorations traditionally assigned to the greatly influenced the proliferation of holiday have moved steadily away from ningyo, has been the entrance of women in those of helmets and battle flags, or of the work force. Although Robert Ballon in fierce Musha (warrior) ningyo to milder his studies of women and employment in displays featuring chubby child folklore Japan discovered many ways that women's heroes reflecting themes of cuteness rather lives affect their employment, we found than war-like intensity. The tradition of that another dimension of this experience is displaying ningyo on Children's Day is on that part-time employment balanced with a steady decline, for all of the above family considerations has left women with mentioned reasons as well as the decrease little time to pursue traditional "feminine in numbers of children and the lessening of arts" such as creating ningyo. In equal their interest in static displays in favor of measure, the reduction in homemaking time electronic entertainment. Ironically, the and the lack of children has made it less of decline in displaying the Musha ningyo that a priority for some to follow tradition by westerners did not approve of as warrior displaying the doll sets for holidays such as models for Japanese youth, is accompanied Hina Matsuri (Girls Day) and Kodomo-no­ by a an increase in desire for these unique hi (Children's Day formerly known as types by western collectors. Boy's Day). In conversations with women In the case of Bunraku puppet of various ages, it was discovered that the performances, although they are preserved younger housewives and women with jobs and subsidized as an art there is a "loss of were far more likely to confirm a decline in a wide public following". Upon exposure following traditions. Among those who did to western style, Japanese entertainment say they had ningyo or would display perfected the art of animation, which in ningyo the majority owned and displayed turn as made traditional entertainment such

Osprey Journal of Ideas and Inquiry 91 as puppet theater seem boring to younger assembly by female workers. Still doll Japanese. "Not only do the words fail to artists remain, including at least five living capture the full attention of most national treasures. Some of these artists spectators, but Bunraku usually seems pursue new and creative types and materials extremely slow to people accustomed to rather than traditional forms and methods, the helter-skelter pace of motion pictures" few indeed are those who are available to (Keene 1973: 34-35). train new artisans. Nowadays, the majority As far back as the 1950's it was noted of ningyo are commercialized products, that Bunraku was crippled as an beautiful to look at but with an overall loss entertainment vehicle in spite of of individualism.s preservation efforts: "Even tourist dolls are just not the art work "Every year the size of their audiences that they used to be, they can be all one type dwindled because the Bunraku enthusiasts, with a couple of different type heads for mostly advanced in age, decreased due to example they aren't as individual as they death, while younger people had too many used to be (Bailey, P. December 11,2000). other claims on their attention .... However, spoiled by the abundance of much easier Mr. Yoshimi Itoh, Chairman of Hakata means of amusement, many young people Doll Manufacturer's Cooperative today are too lazy to reach for the precious Association in an interview on the 400th cultural legacy of their ancestors"(Hironga anniversary of Hakata ningyo making gave 1964: 35). some insight into the effects of Time brings change, and the book globalization on the creation and marketing Dreamland Japan suggests that manga of Hakata patterns. (comics) is the modern Japanese equivalent to Bunraku and similar dramas of the past "The Hakata doll is attractive to foreign (Schodt 1998: 72). people as well as Japanese people. So we Yet, another influence of global norms have to take the demands or needs from has been upon the size of families. The foreign people, there are many foreign pressure of this norm has resulted in people who think of Japan just as an area dramatically reduced numbers of children located in Asia, and who think that Japan leaving an aging Japanese society. Now not has the same culture as China's. Such only is there less desire for following people seem to like the fisherman or the traditional paths, and less reason to use farmer as a motif for our dolls. Young ningyo, but there are also literally not Hakata manufacturers will need to stick to enough people to replace artisans and our traditional heartfelt craftsmanship and craftsmen. at the same time pay attention to Many personal interviews with friends international needs when they make revealed sadness at the decline of Hakata dolls" (ltoh 2000: 11). artisanship and were summed up by author The need to satisfy tastes of the and collector Mr. Kita, who said "with international market is one reason much regret I confess the youth have no underlying the visible changes in Hakata. interest in the making of handicraft or The westernization of domestic tastes Ningyo. This kind of work needs a patient is another. mind to learn it and stay with it, today they do not have this kind of dedication" (Kita, "Great differences have emerged over time July 9, 2000). in the style of Hakata creations. Of course, Westernization of dollmaking brought many Japanese figures created in a modern modern production methods and factories manner often have faces which seem to where crafting ningyo has switched to

92 Osprey Journal of Ideas and Inquiry resemble those of characters ... those who can never attain that status but Most likely, these figures appeal to who nevertheless may lead successful and those[Japanese] who grew up during the past productive lives. In some instances, couple of decades and are conditioned by organized protests have resulted in local anime movies and characters such as Takara curtailments in the dispensing of eyeless Barbie and Hello Kitty" (ltoh 2000: 13- 15). Daruma images, but nationwide these Other ningyo have also changed in protests seem to have made little impact. form or materials. For example, Daruma Yet the issue is significant, not only in its ningyo were mostly wooden figures, but own specific terms, but also as an example now there are many types. The most of a universal modem dilemma-the clash common type is harinuko-ningyo, a between traditional customs and newly vacuum-molded paper doll sold en masse at awakened sensitivities ... (McFarland temples for festivals and holidays. Daruma 1987:64). have become so common place that even Even though older ningyo are steadily the large temple images of Daruma are not disappearing, Japan remains the worlds noted as objets d'art. " ... only two have second largest producer of dolls just behind been designated as Important Cultural the United States (Dalby 1984: 25). The Properties, one of which was carved in new ningyo are changing forms to satisfy a 1430. (McFarland 1987: 44, 99-101). foreign market or becoming mass produced. Despite the increased popularity of The cultural roles of ningyo are also Daruma their role in Japanese culture has changing with the times, with less emphasis changed dramatically. on religion and more upon decoration. There is simultaneously more freedom of "Until recently a Daruma tumbler doll creativity for the individual artist, and less traditionally had been one of the first toys individualism in the masses of ningyo given to a Japanese child. Now perhaps a produced. Some traditional forms are being Mickey Mouse or a Snoopy Doll, or anyone supplanted by popular blonde fashion dolls, of dozens of other attractive options, is a power rangers, while surviving traditional likely choice ... More subtly, a Daruma toy forms may resemble the old but sport new contributed to a child's acculturation as a materials such as styrofoam bodies and Japanese. At one level, so it is said, the identical plastic faces. growing sense of masculinity among little boys was fed by the toy's yielding to their domination. At a more benign level, for all Preservation children it made the legendary Daruma a real and congenial companion, never to be Some ningyo have experienced forgotten even in adult life ... As a symbol preservation efforts the best documented of socially favored virtues, the okigari9 is was the revival of the Awaji puppet associated with a well-known proverb: nana theaters. (Scott & Law) Umazume, the korobi yo oki" ('seven falls, eight rises' a director of the new puppet theater in symbol of perseverance and resilience) Fukura [as of 1997] described why he went (McFarland 1987:60-61). to such effort to revive Awaji theater: "At Western ideas of sensitivity combined that time, I had a terrible sense of loss ... with the increased popularity of eyeless It was painful to feel something so Daruma sold for the fulfillment of wishes meaningful sliding through your fingers has created a new conflict as well and is, and yet do nothing but talk about the good "being challenged by groups of blind and old days" (Scott 1963 17-18). visually impaired Japanese. To equate success or personal wholeness with two "Every thing about this revival indicates open eyes, they assert, is a derogation of that the damage of time has been undone.

Osprey Journal of Ideas and Inquiry 93 ... The Japanese terms most often used to ningyo do not collect them as an denote this process are fukkatsu (*revival, investment, since they do not have strong even resurrection) fukko (restoration), and value in the doll market. Partly this is saikai (reopening). Regardless of the term attributable to how people tend to lump all used (and most people use them figures from all eastern cultures together, or interchangeably), inherent in this process is ignorance of ningyo history and types an orientation toward the past as a time of calling them all "geisha dolls". Another part value and meaning" (McFarland 1987: 99). of it is due to lingering predjudices against The important element in revival of an the foreign figures for their strangeness or art is the attitude of the younger people, the the post war idea that anything Japanese desire to encourage its continuation. (Scott was "cheap" or poorly made. Another 1963 17-18). factor which devalues ningyo on the A relatively small percentage of older international market stems from the Ningyo have found limited attention difficulty in tracing the maker, western through preservation and less through collectors are used to identifying where a display in museums scattered throughout the figure was created or by whom so a lack of world. It is estimated that a larger number this information delegitimatizes ningyo. are housed in private collections mostly We would like to offer some outside of Japan. It is this corresponding observations and suggestions for the wave of interest outside of Japan that keeps preservation of ningyo. "First and foremost, moving older ningyo into foreign hands. folk performing arts must be needed and Collectors and the types of ningyo they respected by local communities in order to gather vary from Michael Arvarieas who survive. Yet it is equally clear that had the became famous for purchasing and showing central government not stepped in to rescue the fmest ningyo, to anonymous people who them, many would have died out" end up salvaging amateur dolls. Themes (Thornbury 1997: 548) In order to generate common to them all are the appreciation of community interest in ningyo preservation ningyo as individually unique art works and and creation Japan might increase the the idea of preservation. Japanese collectors fledgling volunteer system to include of ningyo though rarer, seem to have the allowing older people to come to schools same concerns. using this as a vehicle for transmitting In 1993 J.A.D.E.IO (Japanese American respect and knowledge of traditions and Doll Enthusiasts), the only organization for craftsmanship to the next generations. the collectors of oriental dolls was formed Traditional museums could use the emphasis on providing English information successful efforts of the Yokohama Doll's about ningyo through a journal, a website House, which partnered with a community and is now the largest international forum pottery club to revive the nearly extinct art for bringing collectors of ningyo together. of Yokohma Kaiko-ningyo, as a model for JADE members are involved in the similar programs to encourage the learning rediscovery, restoration and reunification of of arts involved in ningyo making. the Torei-ningyo or Friendship Dolls which Government or concerned community were part of an exchange project between groups could fund education for scholars in Japanese and American children in the the arts of preservation, curatorship, and in 1920's that literally involved millions of the ability to read historical documents. people but was forgotten about in the bitter Likewise, greater efforts could be made to aftermath of war. help temples and shrines to safely preserve We have explored how traditional known collections that are now merely ningyo have fallen out of favor in Japan, housed. In America and other foreign but they also face discrimination in the countries pressure could be brought to bear west. Those who are interested in Japanese on our museums to accept ningyo as object

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DeVore, Anne. "Kyoto vs. Edo" Ningyo Morris-Suzuki, Tessa.Re- Journal Vol. 5 #1, 1998:9. Inventing Japan' Time Space Nation (Armonk, New York: M.E. Sharpe,1998). Funk, Shirlee. "The Influence of Religion on Ningyo"Ningyo Journal. Vol 7 #3, 2000: Ningyo on the Western Toyshelf 13-15. (hup:Uwww.clas.ufl.edu/users/jshoaflJdolls/ liljap.htm). Hiro Hironaga, Shuzaburo.Bunraku Japan's Unique Puppet Theatre.(Tokyo, Tokyo Pate, Alan. "Awashima Shinko: News Service, Ltd.: 1964). Ningyo and Popular Religion in Japan".Ningyo Journal Vol. 7 #3, 2000: 3-6.

Osprey Journal of Ideas and Inquiry 95 Scott, A. C. The Pulmet Theatre The Image and the Motif Japanese Dolls by of Japan. (Rutland, Vermont: Charles E. Lea Baten Tokyo, Shufuntomo Co. Ltd. Tuttle Co., 1963). 1988. Schodt, Frederik L. Identifying Japanese Dolls by Lea Baten "Dreamland. ''Education About Asia Vol. 3 2000 #2, 1998:72. Smith, Patricia R. Oriental Dolls, Collector Skiles, Rosie. "Visiting Doll Museums." Books 1979. Ningyo Journal Vol. 2 #2, 1995: 16-18. 5 Hokyo-Ji Temple and Reigan-ji Temple 6 Kuyo- Buddhist ceremony of --. "Miss Yokohama appeasement Identification and Restoration." Ningyo Journal Vol. 3 #2 1996:2-4. 7 " There are a lot of modem artists who dedicate their art even to ideate new dolls, Thornbury, Barbara E.The Folk inventing new techniques and shapes. I Performing Arts:Traditional Culture in have found the following names: (some are Contemporary Japan (Albany: State UP, National Living Treasurers among the 1997).review in The Journal of Asian others): Hori Ryuujo, Kagoshima Juzou, Studies Vol 57 #2, pg 548-549. Noguchi Sonoo, Ichihashi Toshiko, Hirata Gouyou, Yumeji, Tsujimura, Juzaburou, Yamada, Tokubei. Japanese Dolls .(Japan Yotsuya Shimon, Akiyama Nobuko, Kubo Travel Bureau: 1962). Hanae, Nakanishi Kyouko, Noguchi Mitsuhiko, Kosugi Kozou, Kawasaki Puppet. But of course this is not the Footnotes complete list of doll masters" (Fatuzo, S. This paper is based on research funded by Jan. 29, 2001). Hirano Masamishi uses the an University of North Florida oldest techniques of hand carved ... Undergraduate Research Grant. We thank ... ningyo which are posted at Peggy Bailey, Sonia Fatuzzo, Kita-san, and wysi wyg://195/http://www.geocities.com/H Alan Pate for sharing their expertise with eartland/3808/ljapgen.html us. We also thank Taeko Tanaka, Masako 8 okigari-self righting figure Nakaya, and Yokosaka-san who served as 9 Current membership approximately 300 translators. Special thanks to the Hanchinohe Museum, and the Yokohama 10 Cf F. Schleiermacher and H.-H. Doll's House and others. Kogler's introduction to Empathy and Agency, Boulder: Westview Press, 2000.

1 Toso-used for composition based dolls, 11 I'm thinking here of what J.-F. Lyotard past made of Paulownia sawdust mixed means when he speaks of 'metanarratives' with glue. The finer the sawdust the better and the like as "those that have marked the grade of toso. modernity: the progressive emancipation of reason and freedom, the progressive or 2 Gofun- a thick paint made with glue and catastrophic emancipation of labor (source ground seashells of alienated value in capitalism), the 3 Sabi- a white paint made from whetstone enrichment of all humanity through the powder, water and lacquer progress of capitalist technoscience, and 4 Japanese Dolls by Tokubei Yamada Japan even - if we include Christianity itself in Travel Bureau Tokyo 1962 modernity (in opposition to the classicism Japanese Antique Dolls by Jill and David of antiquity) - the salvation of creatures Gribbon New York and Tokyo Wheatherhill through the conversion of souls to the 1984. Christian narrative of martyred love. Hegel's philosophy totalizes all of these

96 Osprey Journal of Ideas and Inquiry narratives and, in a sense, is itself a Consider, for example, his persuasively distillation of speculative modernity." (18) argued essay The View From Nowhere. The Postmodern Exp.: correspondence wherein, he argues, in summary: "the 1982-1985, Univ. of Minnesota Press, sources of philosophy are preverbal and 1992. often precultural, and one of its most difficult tasks is to express unfonned but 12 EtC'rns aSSlrer unwlttmg.. 1y c h aractenzes . intuitively felt problems in language this in Volume 3 of his Philosophy of without losing them." (11). Symbolic Fonns: "Since [Husserlian] phenomenology as such remains within the 17 "Whereas Phenomenologists propose sphere of meaning and intentionality, can it that one can get to one's own notional even attempt to designate that which is world by some special somewhat alien to meaning?" (199) introspectionist bit of mental gymnastics - called, by some, the phenomenological 13 In Ideas §85, Husserl explains reduction - we are concerned with "intentional experiences are there as unities detennining the notional world of another, through the bestowal of meaning '" from the outside. The tradition of Brentano sensory data offer themselves as material and Husserl is auto-phenomenology; for intentional infonnings ... " I am proposing hetero-phenomenology." 14 Cf Husserl's Cartesian Meditations (Stance 153) §44 - my understanding of Husserl's 18 In Ideas §80, we read "the experiencing project is in part due to a close reading of Ego is still nothing that might be taken for the fifth meditation. itself and made into an object of inquiry on 15 In the course of the Vienna Lecture, its own account. Apart from its 'ways of Husserl speaks of the "West's mission for being related' or 'ways of behaving' it is humanity" (14). We see now in this blunt completely empty of essential components, simplification the real message of his it has no content that could be unraveled, it mission - in his own words - that is, the is in and for itself indescribable: pure Ego drive behind his desire to found knowledge and nothing further." in the self. The epoche falls in line with 19 "One starts with the ideal of perfect the positive sciences (the line of thought rationality and revises downward as that it supposedly corrects) in the on-going circumstances dictate. That is, one starts mission of Western man to project self­ with the assumption that people believe understanding onto the Other - and in the all the implications of their beliefs and process loose recourse to humanity as a believe no contradictory pairs of belief." whole. In transcendental phenomenology, (Stance 21) Husserl desires to have the "ego '" as the perfonner ... [and] purely theoretical 20 "We establish in ourselves just one spectator ... [of] an absolutely self- particular habitual direction of interest, with sufficient science of the spirit in the fonn of a certain vocational attitude, to which there consistently coming to tenns with oneself belongs a particular "vocational time" and with the world as spiritual (Berufszeit) ... when we actualize one of accomplishment" (13). We shall better our habitual interests and are thus involved grasp the shortcomings of this conception in our vocational activities (in the of understanding and consciousness when accomplishment of our work), we assume a we tum in the conclusion of this essay to posture of epoche toward our other life­ the henneneutic ideas developed by interests, even though these still exist and Gadamer (following Heidegger). are still ours." (Crisis §35) 16 A representative critic of Dennett in the 21 "On this view one can even Anglo-American tradition is Thomas Nagel. acknowledge the interest relativity of belief

Osprey Journal of Ideas and Inquiry 97 attributions and grant that given the hermeneutic circle: "The focus of different interests of different cultures, for subjectivity is a distorting mirror. The self­ instance, the beliefs and desires one culture awareness of the individual is only a would attribute to a member might be quite flickering in the closed circuits of historical different from the beliefs and desires life. That is why the prejudices of the another culture would attribute to that very individual,far more than his judgments, same person. But supposing that were so in constitute the historical reality of his being" a particular case, there would be the further (276-277). facts about how well each of the rival 26 Cf Jean Grondin's excellent discussion intentional strategies worked for predicting of protestant (Luther and Flacius), romantic the behavior of that person. We can be sure (Schleiermacher), and historical (Dilthey) in advance that no intentional interpretation hermeneutics in Introduction to of an individual will work to perfection, Philosophical Hermeneutics, Yale: New and it may be that two rival schemes are Haven, 1994., and my essay about equally good, and better than any "Misunderstanding and Empathic others we can devise. That this is the case Transposition in the Hermeneutics of is itself something about which there can be Friedrich Schleiermacher", 1999. a fact of the matter. The objective presence 27 Cf J. Derrida's essay "Differance" in of one pattern (with whatever Speech and Phenomena. and Other Essays imperfections) does not rule out the on Husserl's Theory of Signs, Evanston, objective presence of another pattern (with Illinois: Northwestern, 1973, and Part1, whatever imperfections)." (Stance 29) §2 "Linguistics and Grammatology" in 22 Gadamer in TM: "We must ask whether Of Grammatology, Baltimore, Johns ... the genuine content of the concept of Hopkins, 1997. life does not become alienated when it is 28 Cf Allan Megill's Prophets of extremity, articulated in terms of the epistemological Univ. of Cal. Press, 1985. He argues that schema: deriving it from the ultimate data thinkers like Heidegger and Gadamer are of consciousness." (250) "trying to encourage our capacity for 23 Cf Gadamer in TM: "Though it is ekstasis - that imaginative ability that we supposed to bracket all the validity of the possess to transcend our own situations, to world and all the pregiveness of anything get outside ourselves in time and space ... else, transcendental reflection must regard it is precisely the capacity for ekstasis that itself too as included in the life-world." enables us to function as moral beings ... " (248) (341 - underscore mine). 24 Heidegger is quite explicit about this 29 Cf Richard Rorty Part 1, §1 "The impossibility: "In its manner of existing at contingency of language" in Contingency. any given time, and accordingly also with Irony. and Solidarity, Cambridge: the understanding of being that belongs to Cambridge, 1989, and Philosophy and the it, Dasein grows into a customary Mirror of Nature, Princeton: Princeton, interpretation of itself and grows up in that 1979. For a critique of theoretical holism interpretation ... This understanding and a discussion of the distinction between discloses the possibilities of its being ... Its the physical and human sciences, see own past ... does not follow after Dasein Kogler's essay "Objectification and but rather always already goes ahead of it" Dialogue" in Existentia, An International (BT 217-18). Journal of Philosophy. Vol. XI, 2001, 25 Gadamer emphasizes the role of pp. 387-405. prejudice in understanding. In TM he In his essay "Philosophy as Stand-In and summarizes its role in his discussion of the Interpreter", Jiirgen Habermas writes of

98 Osprey Journal of Ideas and Inquiry Rorty's liberal ironist utopia: "[Rorty's edifying conservation outside the sciences vision] combines the inconspicuously without immediately being drawn back into subversive force of leisure with an elitist argumentation, that is, justificatory notion of creative linguistic imagination discourse" (247). and with the wisdom of the ages ... for 30 Kogler's critical evaluation of Dreyfus' even philosophy that has been taught its conclusions can be found in the essay "The limits by pragmatism and hermeneuticism Background of Interpretation," in will not be able to fmd a resting place in International Zeitschrift fir Philosophic, No.2, 1994 pp. 305-325.

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