Mizuko Kuyo, Particularly As It Relates to Aborted Fetuses
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REVIEW ARTICLE Matters of Life and Death The Middling Way as a New Buddhist Humanism? Richard A. Gardner William R. LaFleur. Liquid Life: Abortion and Buddhism in Japan. Princeton: Prince ton University Press, 1992. xviii + 257 pages. Helen Hardacre. Marketing the Menacing Fetus in Japan. Berkeley: University of California Press, 1997. xxii + 310 pages. HE LAST fifteen years have witnessed a growing interest on the part of Western scholars (as well as Japanese scholars and Buddhists) in the prac Ttice of mizuko kuyO, particularly as it relates to aborted fetuses. We now have two excellent books on the subject, William R. LaFleur’s Liquid Life and Helen Hardacre’s Marketing the Menacing Fetus in Japan. The reasons for the interest in mizuko kuyo are not obscure. In the United States as well as in parts of Europe, abortion has been a major topic of scholarly, political, and religious debate. The practice has also quite naturally attracted the attention of those with both theoretical and existential interest in the issues of gender, sexuality, and the body. Rarely has a topic in the study of Japanese Buddhism engaged so many in such a variety of ways. While addressing an intrinsically important topic, these two books also provide an opportunity for reflecting a bit on the relation of descriptive and normative concerns in the study of Bud dhism. While it can be questioned whether a purely descriptive, value free approach is ever possible, it is clearly difficult to maintain a position of neutrality when dealing with the range of issues related to abortion. Liquid Life goes beyond the bounds of a descriptive approach to enter into evaluative, normative, and moral arguments about particular religious orientations and practices. 109 THE EASTERN BUDDHIST XXXI, 1 LaFleur even goes so far as to champion a Buddhist view of issues related to abortion, sexuality, and world population. LaFleur’s work here, I would sug gest, is indicative of a growing trend in Buddhist scholarship in the United States, a trend on the part of some scholars to more openly bring Buddhist values to the fore. Representing a more critical appraisal of the practice of mizuko kuyO, Marketing the Menacing Fetus also goes beyond the bounds of the descriptive. Both works raise a number of related issues: Is a descriptive, value free approach to religion possible? Is the distinction between descriptive and normative approaches at all meaningful and useful? How is the move from descriptive to more normative issues to be negotiated? The cover of Liquid Life, which displays a photo of a number of small statues of JizO serving as memorial offerings for the spirits of mizuko, suggests the sort of incongruous feelings that many non-Japanese feel when first encountering the practice of mizuko kuyo. The JizO in the center of the photo wears a badge reading “ Let’s see E.T.” Foreigners who have lived in Japan for a time delight in explaining to uninitiated visitors that these often cutely dressed and equipped statues are linked with the spirits of dead children and, more likely than not, the spirits of aborted fetuses. As is suggested by the “ Let’s see E.T.” badge here, foreigners generally feel a sweep of conflicting and incongruous reactions ranging from pathos to humor.1 While Japanese are more likely to point to the splendors of Buddhist art and architecture as somehow emblematic of Japanese Buddhism, more and more non-Japanese have come to see mizuko kuyo as an index to the religious sensibilities of Japanese Buddhism. Photos of mizuko JizO have even become emblematic of religion in contemporary Japan.2 The questions raised in the Preface to Liquid Life suggest the scope of the book: How have Japanese religious traditions, and particularly Buddhist tradi tions, perceived abortion? How is the Buddhist proscription on taking life related to or reconciled with the practice of abortion? How do Buddhists relate their ethical ideals with the practical problems of everyday life? How might an examination and reflection on Japanese Buddhist conceptions and practices help Americans rethink, if not solve, their abortion dilemma? This is 1 The cover photo is prominently displayed in the following brief reviews: The Chronicle o f Higher Education, January 20, 1993; Nick Bradbury, Far Eastern Eco nomic Review, March 11, 1993, p. 37 (the same review also appears in The Toronto Star, February 13, 1993); Asiaweek, April 28, 1993, p. 18; and Christopher Perrius, Mangajin, no. 27, June, 1993, pp. 16-18. 2 A photo of m izuko JizO graces the cover of Mark R. Mullins, Shimazono Susumu, and Paul L. Swanson, eds., Religion and Society in Modern Japan (Berkeley: Asian Humanities Press, 1993). 110 GARDNER: MATTERS OF LIFE AND DEATH a relatively short book which covers a lot of ground both historically and in terms of the issues it raises. LaFleur offers more than a descriptive study of religion and abortion in Japan; he compares Buddhist and Christian perspec tives throughout and explicitly relates the Japanese case to the political and religious debate, controversy, and even violence which have surrounded the issue of abortion in the United States in recent years. Only one of the reviewers of Liquid Life has explicitly noted that LaFleur combines here description and analysis with normative concerns. Richard Fox Young appreciatively notes that Liquid Life “ is not a product of scholarship fastidiously disengaged from the temporary North American debate on abor tion* * and “ is moderated by a straightforward distinction between detached, objective analysis and a mode of reflection more personally engaged and sub jective.**3 While LaFleur does not always offer extended argument for his value judgments, he does locate himself in an intellectual tradition (the tradi tion of American pragmatism as developed in the work of scholars such as Richard Rorty and Jeffrey Stout) which is more than merely subjective and allows one to at least partially understand the intellectual framework and assumptions from which LaFleur makes his judgments.4 Only the barest of overviews of the book is needed here.5 Part One of Liquid Life focuses mainly on medieval Japan and attempts to uncover the cosmology, symbolic structures, and metaphors which shaped medieval Japa nese understandings of life and death, of passages between other worlds and this world, and thus also of fetuses, children, and the aged. The term “mizu- ko” is thus seen to embody cosmological references; it reflects notions that there is not a sharp demarcation between life and death, that fetuses and chil dren are not quite fully human and thus might be “returned** (rather than simply “ killed’’) for possible future rebirth, etc. These notions are suggestively compared throughout with Christian notions to argue that the lines between life and death are configured differently in the West and in Japan. While this analysis of medieval Japan has drawn appreciative comments from almost all reviewers, some have raised questions about LaFleur’s application of these concepts to later periods of Japanese history. 3 Richard Fox Young, Monumenta Nippon ica, vol. 48, no. 4 (Winter 1993): 529-31. 4 Liquid Life, p. 212. 5 The following reviews offer basically appreciative summaries of the book: Mark Archer, Sunday Telegraph, January 24,1993; Donald Richie, “Abortion Opens a Win dow on Culture,’* Japan Times, March 16, 1993; William E. Deal, Japan Foundation Newsletter, vol. 21, no. 3 (November 1993): 28-30; Nitta Mitsuko frffljtT, ShQkyO to shakai vol. 1 (1995): 105-9; and Kathleen Morikawa, Asahi Evening News, April 1-2, 1995. Ill THE EASTERN BUDDHIST XXXI, 1 Part Two offers an overview of historical problems and issues relating to abortion from the Edo period up to the present. It is LaFleur’s analysis of the Edo period, however, which has generated the most critical comment. LaFleur analyzes here a “ debate” about mabiki (a term usually embracing both infanticide and abortion). Though using somewhat different arguments, both Confucian and Kokugaku scholars attributed positive religious value to fecundity and produced explicit attacks, which were in tune with government policies to increase the population, on the practice of mabiki. Though at tacked by both Confucian and Kokugaku scholars, Buddhists remained rela tively silent. LaFleur reads this silence as indicating that Buddhist monks and intellectuals took a pragmatic approach, recognized the dilemmas people faced, and thus condoned or were “soft on” the practice of abortion. At another level, LaFleur argues that the leveling off of population growth in Japan from roughly 1721 to 1846 can, to a significant degree, be accounted for by the practice of mabiki, a practice engaged in not just because of factors such as famine but also out of a desire to preserve a certain standard of liv ing. In terms of the larger argument of the book, LaFleur suggests that the Japanese case shows that an acceptance of abortion does not lead down a slip pery slope to the moral degradation of the family and society. Abortion has coexisted with strong family values in Japan, and might even be understood as having contributed to family values. LaFleur’s reading of the Buddhist “ silence” in the Edo period has drawn considerable questioning and criticism. While commending LaFleur for draw ing attention to the debate about mabiki (a topic he claims Japanese scholars have not paid sufficient attention to), Shimizu Kunihiko argues there is simply not enough evidence to make clear the Buddhist position and its relation to abortion in the Edo period. In this view, “ silence” is not to be interpreted.6 George Tanabe has also offered a spirited attack on this portion o f the ar gument. Tanabe raises questions about LaFleur’s reading o f the evidence, presents some counter evidence, and suggests also that Buddhism, by defini tion, can only be against abortion.7 Tanabe here implicitly evokes a norma tive, orthodox Buddhism which renders the practice of many Buddhists non Buddhist.