“Glocal” Japanese Self-Identity: a Missiological Perspective on Paradigmatic Shifts in Urban Tokyo by Gary Fujino
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Globalization and Identity “Glocal” Japanese Self-Identity: A Missiological Perspective on Paradigmatic Shifts in Urban Tokyo by Gary Fujino he question of identity is fast becoming a missiological issue of global proportions. Fundamental questions such as “Who are we?” and T “Who are they?” have become ever more complicated and intricate amidst the contemporary forces of globalization. A new “glocal” reality is impacting and shifting personal identities at the core, at the level of a person’s daily life, creating an intermingling of identities that could potentially affect our missional efforts to reach people in terms of who they are. This complex mix of identities is quite apparent in the context of urban Tokyo dwellers where I live and minister. I’m convinced that if I fail to grasp the nature of identity amidst the modern mix of Tokyo, it will hinder my efforts to reach these urban Japanese. And I believe this is just as true for similar popula- tions across the globe. Identity and the sense of self—and how they interact with globalization—affect how we answer the key question of how the Japanese can be reached in terms of who they are. I’d like to focus this article on how multiple identities emerge in the lives of these urban dwellers. I fi rst want to introduce a location in central Tokyo that affects identity beyond mere geography, then examine how multiple identities function within the Japanese context. Next we will consider globalization and glocalization in reference to urban Japanese self-identity, exploring missiological implications within each section.1 Gary Fujino (Ph.D., Trinity A Tokyo-Based Case Study of Urban Japanese Identities Evangelical Divinity School) is I live and work downtown. Twenty-three wards and twenty-seven towns make an IMB strategist for the Japanese up the city of Tokyo proper; our home is in one of the eight central wards. Diaspora. Gary has lived and worked in the Greater Tokyo area The greater Tokyo/Yokohama megalopolis has a population of 35.7 million, doing urban evangelism and church according to the United Nations.2 Tokyo is a part of the Kanto plain, the largest planting since 1995. He and his wife, fl at area in Japan, which accommodates around 44 million persons, more than Lynn, have four children, two in college and two at home. Gary can be one-third of the country’s population of 127 million souls. The cry of the Lord contacted at [email protected]. for that great Old Testament city, Nineveh, is mine as well for that great 21st- International Journal of Frontier Missiology 27:4 Winter 2010•171 172 “Glocal” Japanese Self-Identity: A Missiological Perspective on Paradigmatic Shifts in Urban Tokyo century megalopolis, Tokyo. “Should from all over to see and meet exclusive shops. Talent scouts I not be concerned for that great city?” these normal citizens turned and pimps alike haunt these (Jonah 4:11, NIV) faux idols, photographing trendy streets looking for rising them or having their pictures stars, or victims. Buying or In Shibuya Ward, where I live, there taken with them. Here, living fi nding “another self,” as well is an amazing variety of cultures and “as another self” or having as consumerism and material- subcultures, each of which have a pro- “a second life,” as it is called ism best describe how this part found effect on urban Japanese identi- in Japan, is prominent. The of Harajuku infl uences the ties. For example, one of the stations desire to live “in disguise” or diversifi ed, urban identity of we frequent, Harajuku/Meiji-jingumae “anonymously” is very strong. Tok yo Japanese. (hereafter, “Harajuku station”) is where • Going east from Harajuku • Within the same 1.5 kilometer station, taking a different exit, radius of Harajuku station that two subway lines and a train line meet one comes onto Takeshita- enfolds Omotesando, Meiji and one can view in microcosm the dori. This short, narrow street Shrine, and Takeshita-dori is cultures and sub-cultures represent- extends only a few blocks Yoyogi Park to the west, and ing urban Japan, any of which can eastward, yet it is a mecca the former Olympic National mold urban Japanese identity, creating for Japanese youth culture. Gymnasium and its park multiple identities within the same person. area to the southwest. These Here’s a picture of one microcosm of places are a stone’s throw from globalization that creates this inter- the station and are visited by Tokyoites regularly for sport- mingling of identity: ing events, concerts, picnick- • Immediately west of the The desire to live ing and cultural festivals. The station is one of the larg- Canadian circus, Cirque du est Shinto shrines in Japan. “in disguise” or Soleil, has been a fi xture here Meiji Jingu, or “Meiji Grand for years. For many urban Shrine,” that was named after “anonymously” is dwellers Yoyogi Park means the Emperor Meiji, who ruled very strong. peace and open space, gardens, when Japan was re-opened old trees, and nature in a city to the West in 1853. During where everything else seems the most important holiday of too crowded, narrow and made the year, New Year’s, nearly of concrete. Life seems slower four million worshippers there and you will often see visit between December 31st Youth from all over Tokyo, people doing group exercises or and January 2nd to observe a and even other parts of Japan, sports.3 “Communal,” “natu- “two year pilgrimage” (ni- fl ock here to eat, shop, play, ral,” “cultural” and “event- nen maeri) or to buy charms congregate, and hang out. oriented” describe how these to ward off evil and give Even the parents of ‘tweens, locales around Harajuku affect good luck for the coming teenagers and college students Japanese urban identities. year. Meiji Shrine is visited like to be in this trendy place, Japanese coming to this area of Tokyo throughout the year but the where those under age thirty may choose to be involved in only one feel right at home. Some New Year holiday is what it of these locations, or all, or in parts is known for. “Religious” and mothers shop there with their of some. But their choices are inten- “spiritual” best describe the daughters to buy designer effect this part of Harajuku “twin clothing.” This part of tional, fl owing from who they are, has on a Japanese urbanite’s Harajuku addresses the need how they perceive themselves at that variegated identity. of urban Japanese to belong— time, and how they want to be per- • In front of the station, i.e., mothers trying to identify ceived by the group within each of these adjacent to the entry gate of with their daughters’ culture. contexts. These shifting identities are Meiji Shrine, is a large open • To the south and paralleling not dependent upon mere geography, area which is home to street Takeshita-dori is the larger but upon affi nities like those listed artisans, couples on dates and Omotesando road. It has above, as well as music, fi lm, business, become a brand name equiva- tourists. On weekends espe- language, entertainment, religion, cially this space is frequented lent to Park Avenue or Rodeo by fans of Gothic clothing Drive in the USA, and is friendship, etc. Add on the hierarchies and music, or by “CosPlay” associated with designers such of age, gender, social standing and the (“Costume Play”) advocates— as Louis Vuitton, Gucci, GAP, backgrounds of people with whom men and women who dress Coach, etc. As with Takeshita- they interact, and identities become as popular Japanese cartoon dori and Meiji Shrine, Japanese quite multifaceted. or comic characters. Fans come from all over to be seen descend on Harajuku station there or to buy from one of its International Journal of Frontier Missiology Gary Fujino 173 For example, the mother who shops he idea of shifting and multiple identities is more along Takeshita-dori to identify with her teenage daughter may also go a than a concept to the Japanese; it is a way of life few blocks over to Omotesando and even at the unconscious level. buy herself a $2,000 Gucci purse. T Later in the week she may return that the Japanese “omote-ura (front- Globalization and Tokyo to catch a show at the circus or visit back) can be defi ned only in relative Urban Identity Yoyogi Park with her family for a terms; hence the border between The word “globalization” was coined picnic. At the end of the year she 9 the two remains fl exible” (Goffman by sociologist Roland Robertson in may go to Meiji Shrine to pick up a proposed a more fi xed front and his 1992 book of the same name. He charm or take part in a ritual. What back). What Ishida says is important defi nes it this way: is important for this paper is that missiologically because it shows that multiple and interdependent identities self-perception and identity can differ Globalization as a concept refers to exist in the same person, with much between cultures. Just a year earlier, both the compression of the world and intensifi cation of consciousness of the shift between identities being Smith had foreshadowed Ishida’s idea intentional and specifi c to context and of the world as a whole...both con- of “a fl exible border” between front crete global interdependence and relationships. Missiologically, we must and back when he stated, “There are consciousness of the global whole.12 engage such persons “where they are no fi xed points, either ‘self’ or ‘other’ at,” complicated as that might be (cf.