Japan: Identity, Purpose, Role Challenges of Change and Survival in a Global Era ©

Home , Bonsai, Japanese values, Mono no aware

Anthony J. Marsella, Ph.D. Professor Emeritus University of Hawaii Honolulu, Hawaii 96802

I became fascinated by Japanese history, culture, and identity, during my first visit to Japan, fifty years ago in 1967. Japan, as a relatively homogenous nation and culture, was in recovery from WWII traumas; there was much ambivalence about accepting and adopting imposed Western culture and institutions. While Japan, and Japanese people, understood the harsh realities of economic, social, and political events and forces, issues of identity, purpose, and role remained topics of debate. The debate continues today! There was, I believe, a strong willingness among Japan’s leaders, to believe centuries of self-imposed isolation and respect for homogenization, would result in a superficial acceptance of the West, without abandoning traditional ways and identity.

Japan as Western Culture

In subsequent decades, Japan emerged as a world economic and cultural power, producing scores of quality products demanded by a waiting world. There was a brief period of Japan ascendancy (Yamato Damashi). Japanese people felt a new pride in being Japanese. This was especially true in Hawaii and Western U.S. States (e.g., California, Oregon, Washington). The USA and other Western cultures were in shock at the speed of Japanese product dominance in cars, cameras, electronics, and home products. The tinsel era was over, and there was prestige in owning Japanese manufactured products, and in eating sushi, sashimi, and shoyu.

Japan’s national wealth and prosperity reached a crescendo of national indulgence and display as gold flakes were eaten on foods as 2 demonstrations of affluence. Gone, at least temporarily, were feelings of inferiority and shame. Japan had risen from the ashes, and Japanese culture and identity entered a new crucible of debate and decision.

My interests in Japan and Japanese culture and identity blossomed when I received an appointment as a NIMH Culture and Mental Health Fellow at the Social Science Research Institute at the University of Hawaii in 1968. The appointment included an affiliation with the East-West Center, located on the university campus. Hawaii and the University of Hawaii was filled with visiting international people and students. It was impossible in Hawaii to avoid “internationalism” as an ideology, orientation, and future scenario. Japanese studies as the University of Hawaii thrived.

Later, as a professor and vice president for academic affairs, I proposed Hawaii consider becoming the Geneva of the Pacific. A noble idea, but one inconsistent with governmental and military visions of Hawaii as a bastion for national defense. Even Japan, pledged to non-violence, soon found itself a military and cultural ally.

Interest in Japan and in Japanese Culture and Identity

I continued to develop my knowledge of Japan and Japanese culture and identity under guidance from Anthropology Department Professors, Bill Lebra and Takie Sugiyama Lebra, and various visiting scholars, especially Frank Johnson, M.D., a brilliant psychiatrist, who grasped the importance of cultural determinants of behavior, long before it became fashionable.

Eventually, I took an intensive course in Japanese language. I was a failure in my language studies, but my training in cross-cultural psychology, and my long-term residence in in Hawaii (35 years), offered me further opportunities to develop my early interests. Graduate degree supervision of Japanese-American graduate students furthered my knowledge and learning, and resulted in numerous publications.

When my language Sensei advised me to cease my studies, I bowed and asked: Should I commit seppuku. His reply: “Not necessary! Just cease language studies.” I was 48 years old, and struggled with the complexities of Japanese culture. I believed language skills would help my research. 3

As a professor, I specialized in cross-cultural studies of psychology, personality, psychopathology, and psychotherapy, garnering grants, writing articles, and teaching at UH and guest lecturing across the world. As Director of WHO’s Psychiatric Research Center in Hawaii, I focused much of my attention on Japan, and the many changes in Japanese culture and identity.

Discovering the Past

Recently, as a Professor Emeritus, I discovered many of my early research notes and lecture materials. My mind wandered back to my prior work. I was delighted to find I had accumulated considerable material useful for others. I found I had begun a paper on this topic in 2006. Charts and prose traceable to 2006 were postponed at that time as I struggled to survive cancer in a new residence (Atlanta, Georgia), far from the Hawaii I loved.

Living in Hawaii for 35 years brought colleagues, students, and me into immediate contact with Japanese and Japanese-Americans from various generations. We studied first, second, third, fourth, and fifth generations, of Japanese and Japanese-Americans. Combined with extensive intermarriage, we explored substantial examples of ethnic identity, acculturation, accommodation, adjustment, and adaptation; this was the stuff of social, cultural and national change.

I remain captivated by Japan and Japanese cultural and identity amid my ageing years. I continue to find interest in Japanese behavior expressions and manifestations, especially the impulse and inclination to retain traditional Japanese cultural customs, artifacts, and ties in language, religion, foods, clothing, and social relations. In Hawaii, there remains a strong sense of identity with Japanese cultural identity, even as we enter fifth and sixth generations. Many Japanese-Americans in Hawaii often claim they have a stronger identity with “local” culture (an amalgam of Japanese, Filipino, Hawaiian, and mixed groups, with food, pidgin, and entertainment favorites).

There was an obvious struggle among Japan to resist the profound social and political changes brought by unavoidable contact with others; yet, in my opinion, there was an obvious recognition, times were changing. It 4 seemed to me, Japan sought to understood the need to preserve traditional ways, but perhaps, no longer valorized these was beyond reasonable limits. Economic and political priorities dominated cultural and historical concerns. An effort was made to live in two worlds; it was a gamble. The consequences of the gamble were not anticipated. Identity became situational, and often yielded to acceptance of Western priorities.

The result is this paper, with its charts, tables, and prose, designed to offer a summary of Japan today, and a commentary on Japanese and Japanese- American culture and identity amid change. I wanted to share a condensed material – a useful summary. I hope my intentions will be fulfilled.

CHART 1: POLITICAL, ECONOMIC, SOCIETAL, FINANCIAL AND ENVIRONMENT CHALLENGES (Anthony J. Marsella, Ph.D.)© April 15, 2016 (Updated)

Paternalistic Economic Government Monetary (Secretive) Energy Instability Dependent (Recession, Inflation)

Endemic Keiretsu Natural Business and Conglomerate Cartels Human Disasters JAPAN Prone Political Internal: Economic Ethnic-Racial Environment Yakuza Minorities Security Foreign Workers Crime Prejudices Cartels

Growing Auto Industry Right-Wing Recalls: Militarism USA –EU Nationalism Challenges High Risk

Military Few Region (China, North Natural Korea, USA) Resources

CHART 2: SOCIETAL, CULTURAL, MORAL CHALLENGES © (Anthony J. Marsella, Ph.D.) April 15, 2016

Foreign IE Influence Ageing and FAMILY Population MANAGEMENT Presence (Low Birth RELATIONS Rate)

Sordid & Salacious Karoshi Crimes Overwork (See Tokyo Syndrome Reporter) JAPAN: Socio- Social Cultural- Cartoon Formation Psychological Fantasy World Role Changes: Events & Obsessions Forces Parental, Marital Anime Familial Manga Social Class Crisis: Crowding Changing (Population Traditional Decline) Identity, Minimal Values, Customs HIGH Livable & Arable Land Misogyny Cost of Living

Male LOW Domination Quality of Life

CHART 3: MAJOR NATIONAL AND SOCIAL CHALLENGES IN GLOBAL COMMUNITY Anthony J. Marsella, Ph.D. April 28, 2016

GLOBAL IDENTITY:

PROFOUND Japanese MILITARISM SOCIAL AND Culture NATIONALISM TECHNICAL And Economy CHANGES Strategic Role (AI, Robots) And Alliances

DISASTERS DEMOGRAPHY

Resiliency Elderly Recovery Ageing Costs JAPAN: Population; (e.g., Fukushima) Major Survival Low Birthrate Challenges IDENTITY “One in Many, INDUSTRIAL Many in One” COMPETITION

Collective Auto, Electronic, Identity ENVIRONMENT Technical, Pharm

DISASTERS NATURAL Toxic RESOURCES Volcanic Nuclear And ENERGY Earthquakes

CHART 4: JAPANESE CHARACTER AND PERSONHOOD: KEY VALUES

YAMATO SUNAO DAMASHI ON (Ascendancy Inner Sacred Land) Reciprocal Harmony Obligation Purity In Debt TATAMAE Debtedness GIRI Displayed debtedess Burdens of Feelings ni Duty Loyalty

HONNE True Historical ENYRO Feelings Traditional Social CULTURE Harmony VALUES DO Process for GISEI Oneness Sacrifice

AMAE Impose CHUGI Dependency Loyalty Benevolence SHIKATA JOGE GA NAI KANKEI Accept Authority Fate Deference

Chart 5: Historical Bushido Personhood Values & Ethos

GI Righteous ness WA NINJO Courage Spontaneous

KENSON GIRI Conform Burdens of to Group Duty

KOKORO Gaman Suru Matters of Historical the Heart Bushido (Endure) Values & Ethos SEISHIN Ittaikan KYOOIKU Oneness Acceptance with Group Situation Feeling

Seppuku Mono No Ritualistic Aware Accept Suicide SUMANI SASSHI Temporary Apologetic Sensitivity Guilt Aware in Interactions mmunicatio n 9

Table 1: Structure and Dynamics

Traditional Japanese Psychic Structure

1. Person (Unindividuated, Sociocentric) 2. Family 3. Extended and Ancestral Family 4. Community (Interpersonal World) 5. Institutional Attachments (Business, Schools) 6. Nation 7. The Land of Japan (The Rising Sun)

Traditional Psychological Dynamics

• Relationship oriented

• Achievements - group driven

• Shame - Failing to meet group expectations and obligations

• Emphasis on obedience and fitting in (conformity)

• Interdependency (Amaeru)

• Hierarchical

Table 2:

Traditional Japanese Communication Issues

• Non-Verbal is critical. Non-redundancy of different non-verbal channels: posture, proximity, voice parameters, gestures, body movement.

• Staring (Taijin Kyofusho)

• Formal Communication (Tatemae)

• Informal Communication (Honne)

• Words are Distrusted: Few, Clear, Poetic Preferred

• Metaphors and Symbols (Shared Experiences)

• Ritualistic Self Denigration

• Listen: To What is Not Being Said.

There is, in Japanese interpersonal communication, a constant negotiation of interpersonal relations, including attention to status hierarchy, roles, delicacy of assertions, gender, and a reliance on the “other” to understand communication complexities.

Words are often considered secondary to an assumption a “civilized” person will understand the actual communications being transmitted. Too often, Western business people often were ignorant of these complexities, favoring direct and frank communications.

“Well, whatta you say, Mr. Takemoto, do we have a deal? Let’s shake right now, and we can sign, and I can get out of your way, and back to my oil wells in Texas.” Smile!

TABLE 3: OTHER KEY JAPANESE VALUES:

Identity, values, and personhood relations constitute a complex social, psychological, and spiritual ecology. When this ecology is threatened by either external or internal forces, there is considerable tension and dislocation from established individual and collective stability.

Among the disorders emerging from pressing stress is “shinkeishitsu.” This is best translated as shyness, social anxiety, or even “anthrophobia.” There is excessive blushing, awareness and exposure of self, and self-criticism. Japanese psychiatry, in efforts to adopt Western psychiatric nomenclature, have sometimes used a patois of a term: melanchorii

Japanese psychotherapies (see Reynolds, 1980), emphasize the recovery, return, and preservation of the conventional (traditional) complex. These therapies include:

Morita: Self Awareness and Self Discipline Control Therapy Naikan: Re-Socialization Therapy. Recovery of Gratitude Shadan: Therapy Seiza: Quiet Sitting, Reduction of external stimulation. Zen: Meditation Therapy

Strong emphasis on self-control and recovery of control when self is dislocated by events or circumstances. Self or personhood is oriented toward social and relational identity and awareness. Often a situational self.

Emphasis is placed on denial, suppression, stressful negotiation of individual self. This is the case except in certain situations where self- indulgence may be encouraged and experienced.

Arts reflect beauty as harmony (e.g., Ikebana, Chado); Martial arts perfection (Aikido; Judo). Process and product are one! 12

TABLE 4: JAPANESE ARTS

PURPOSE: DO

Improvement of self, fulfillment, personal growth, and development, achievement, balance, harmony.

Reflect aesthetic notions of religion, concepts of beauty, and loss of self in process of learning and practicing:

DO is to develop assumptions, critique, realization. DO is a way cultivating of life. Cultivation.

I. Martial Arts (BUGEI) (See www.blackbeltwiki.com; DOJO - School for Training)

BUDO (Martial Path: The Way of War) Physical, Mental

• Aikido: • Bushido: Code • Iaido: Drawing of Sword • Judo: • JuJitsu: • Karate: • Kendo: Stick or Staves • Kyudo: Archery • Ninjutsu: Skills in War and Killing (Including Stealth and Infiltration, Concealment, Escaping) • Sumo: Wrestling (Force encounters)

TABLE 4 (CONTINUED)

II. Self-Development and Fulfillment Arts

• Bonsai: Minature Trees • Bushido: Way of Warrior • Chado: Way-of-Tea • Food Display • Go: Board Game • Haiku: Poetry • Ikebana: Flower Arrangement • Noh, Kabuki, Bunraku: (Theatrical Performing Dramatic Arts) • Origami: Paper Folding • Shodo: Caligraphy • Sword Making • Weaving: Saori • Wood Block Painting 14

TABLE 5: INSIGHT REGARDING TRADITIONAL JAPANESE CHARACTER AND BEHAVIOR

CHERRY BLOSSOMS:

Cherry Blossoms embody many aspects of Japanese character.

Their beauty at their peak is prized; their passing embodies “temporary” nature of life. As an analogy or metaphor, Cherry Blossoms become a pathway for:

• Melancholy of Being: • Omnipresent Pathos: • Words • Emptiness (Space) (Ma) • Impermanence Buddhist (appreciate present moment) • Confucian Self-cultivation • Pathos Uncertainty of Life • Mono No Aware (Cherry Blossoms Temporary)

BUSHIDO: THE WAY OF THE WARRIOR (SAMURAI ETHOS):

Bushido is much more than the stereotype of violent movies filled with Samurai warrior fighting with their swords and archery weapons. It is an ethos, a prized way of being in the world, much like a Code of Chivalry.

Bushido: The Soul of Japan (1899) was written by Inazo Nitobe, while in Malvern, Pennsylvania. Nitobe offered eight virtues, considered by many to characterize the Japanese:

• Frugality • Rectiude • Courage • Benevolence • Politeness • Sincerity 15

• Honor • Loyalty • Self-Control

Bushido was developed between the 16th and 20th Centuries, as a “Code of Chivalry,” involving not only skill in martial arts, but also an associated quality of character defined by wisdom, serenity, honor, duty, justice, obedience, sacrifice. The ideal was a “cultivated warrior.”

o Courage (Yu) o Benevolence (Jin) o Respect (Rei) o Sincerity (Makoto) o Honor (Meiyo) o Loyalty (Chugi) o Self-control (Gisei) o Filial piety (Ko) o Wisdom (Chi) o Fraternal Respect (Tei)

Closing Remarks

I am hopeful the reader will find this summary useful, and provoke further reading, writing, and travel. Age has softened my body and mind, but not my spirit. My spirit remains strengthened by memories of the past, especially memories of Japan and Hawaii. I view 35 mm slides, and take pleasure in recalling scenes.

I am particularly grateful to students, friends, and colleagues who privileged me with their presence in my life, and who made it possible for me to not only visit Japan, but be blessed with honors and accolades they too deserved. 16 References and Sources

Morris, I. (1975). The Nobility of Failure: Tragic heroes in the History of Japan. NY: Holt, Rinehardt, & Winston.

Reynolds, D. (1980) The Quiet Therapies: Japanese Pathways to Person Growth. Honolulu, HI: University of Hawaii Press.

Moore, C. (1980). The Japanese mind: Essentials of Japanese philosophy and culture. Honolulu, Hi: University of Hawaii Press

Nitobe, Inazo (1899/1969). Bushido: The Soul of Japan. Rutland, VT: Charles Tuttle.

Other:

Wikipedia, Google, Travels to Japan, Study 35 mm Slides, Lived Experience in Hawaii, Japanese and Japanese-American Students, Japanese Language Study (Tragic), Reading Japanese Literature (e.g., Soseki, Kawabata, Mishima) and History, Reading Buddhism Alternatives, Soka Gakkai International.

Forgive me if I have failed in my efforts. I sought to share a spectrum of insights regarding Japan and Japanese Culture and Behavior. I ask your forgiveness for my errors. I will try to improve. Sumani !

もし私の努力が失敗したら、私を許してください。私は、日本と日本の文化とアイデンティティーに関するさまざまな考えを共有しようとしました。私は間違いのためにあなたの許しを請う。私は改善しようとします。

Thanks to Google Translation.