As Chinese cultural influence in Japan waned and the Japanese gained more self-confidence over the ensuing centuries, the customs regarding the celebration of longevity, along with almost everything else adopted from China, were eventually given a uniquely Japanese twist. Records show that the still standard series of eight special birthdays celebrated between (and including) the 60th and 100th years had been firmly established among the Japanese ruling warrior class and the aristocracy by the Muromachi Period (1338-1573). Instead of merely following the original Chinese lead of celebrating the start of each new age-decade, the Japanese also selected certain ages from which auspicious (or amusing) meanings could be derived from how the ages were written in Kanji characters. Thus, today we have the following.

The 60th year (kanreki, 還暦), meaning a return to the beginning of the cycle, as it heralds completing the path through the full five cycles of the Sino-Japanese zodiac (jikkan-junishi), and coming back once again to the original combination of signs that you were born with. This event is commonly celebrated throughout East-Asia.

The 70th year (koki, 古希), the name of which derives from a popular verse by the great Chinese poet Tufu (Toho, 杜甫, in Japanese). The poem goes: Jinsei nanaju korai mare nari (人生七十古来稀なり),meaning that (in those days) reaching the age of 70 was a rare occurrence.

The 77th year (kiju, 喜寿）, which was celebrated because an archaic form of writing the character ki (good fortune, this form cannot be written out with this computer), can be broken down to the components 七　十　七、 which means 77. Because of this round-about connection, that age is seen as related to GOOD FORTUNE. 

The 80th year (sanju, 傘寿). The character 傘 (umbrella) can be broken down to components which can be rearranged as 八十(eighty).

The 81st year (hanju,半寿). The character 半 (half) can be broken down and rearranged as 八十一, or 81. However, celebrating hanju has become extremely rare these days.

The 88th year (beiju,米寿). The character for rice, 米, which symbolizes wealth, nutrition and other wholesome things can be broken down to its basic components and rearranged as 八十八、or 88.

The 90th year (sotsuju, 卒寿). The character 卒 (graduation) can be rearranged as 九十、or 90.

The 99th year (hakuju,白寿）. When the element meaning one (一) is removed from the top of the character 百 (100), you get the character haku (白,white). Thus haku is 100 minus one. In other words 99.

Then, at the 100th year, there is hyakuga (百賀), and after that a celebration every year (hyaku-ichi no ga, etc...).

During the Edo Period (1603-1868), the custom of celebrating these special ages filtered down to the common people, though even for the easy living elite it probably still remained quite rare at that time to celebrate anything beyond Kanreki (the 60th year).

Since Kanareki marked the completion of a full journey through the oriental zodiac and a rebirth, or return to childhood, 60 was traditionally the age at which men would retire. The main feature of the kanreki banquet was the presentation of a red coat (chanchanko) and cap (zukin). This style of garment symbolizes a return to childhood. The red color represented warmth and was also believed to have powers to ward off evil and bad luck. The cushion (zabuton) on which the guest of honor sits, should also be red. A red fan might also be provided. You can find everything you need online.

These days of course, most 60-year-olds in Japan are still working, and most likely feel that their whole life still lies in front of them. They might be embarrassed by the silly chanchanko and cap. Still, if you decide to give a sweater or blanket, shirt or tie, red would be an appropriate (traditionally speaking) color.

For Koki (70) and Kiju (77) celebrations, the color purple is considered appropriate, as it is the mostly highly regarded color in Sino-Japanese divination (omyodo). This color provides protective and curative benefits to those bodies which might just be starting to feel the aches and pains of age.

Though once extremely rare, sanju (80), hanju (81), and especially beiju (88) celebrations are now common events! The color for presents, clothing and cushions should be GOLDEN BROWN (kincha iro 金茶) or yellow. And since 88 years of age is associated with RICE (米,bei) with all its positive associations in Japanese culture, beiju celebrations are popular and feature several special gift items. Golden brown (or yellow) furoshiki or fukusa cloths and zabuton cushions with cranes or the character 米 on them are usual.

The most interesting traditional gift for beiju is a HATO NO TSUE (a walking stick with a pigeon carved on the handle). It seems that giving such a gift was practiced in the ancient Chinese and later Japanese courts. Among the reasons for such a gift being appropriate are that HATO (pigeon) can also be written using the characters 八 and 十, which can also mean 80. It is also said that pigeons do not choke (a serious problem for the elderly in Japan, especially with New Year's O-Mochi). These pigeon-handled walking sticks can be given at any of the  longevity celebrations for someone in their 80s. Have a look at a hato no tsue here.

For sotsuju (90) and hakuju (99) celebrations, the appropriate traditional color is white. Have a look at each age group color.

In contemporary Japan there are dozens of reference books available for those wanting to hold, or for those who have been invited to, a special LONGEVITY birthday celebration. They not only recommend appropriate gifts such as travel or restaurant coupons, ceramics or electronic equipment, but also detail the correct way to address the special festive envelopes and recommend appropriate amounts for cash gifts.

One thing that all these books agree on is that the most important point, especially for the older-age celebrations, is to bring family together, create a warm and festive atmosphere, and maybe have an extended family photo portrait taken. Commemorative gifts should also be given to all those who attend. These parties can be held at home, though usually a restaurant is reserved and special celebratory dishes served, for example fish (TAI) or sea bream.

This might all sound quite simple. However, a more detailed explanation of these customs might set your head spinning. For example, individual birthdays were never actually celebrated in Japan (except for a divination ceremony, isho mochi, held on the first birthday). All Japanese grew a year older on New Year's Day. Thus, these celebrations were not actually held on the celebrant's birthday, but on New Year's or another auspicious day. The situation now of course is quite different and the celebration of birthdays has become as popular (for younger people) as it is in the West.

Another complicated point is that until this century the Japanese considered themselves to be 1 year old at birth. If they were born a day before the New Year, they would be considered 2 years old after the New Year, when by contemporary standards they would be just 2 days old. The traditional way of counting ages is called KAZOE-DOSHI. Many older people still use this term when talking about age. In fact, while now the other longevity celebrations are usually based on Western-style age-counting (MAN NENREI), Kanreki (60) is still counted as 61 years in KAZOE DOSHI. If you are confused, you are not alone.

Anyway, with the average age in Japan skyrocketing, the events I've just told you a little about are being held more than ever before, by a huge margin. A celebration of the once extremely rare has  become commonplace.

1 Comments

• At October 25, 2008, Dan Waldhoff wrote:

  Aloha,

  I think that at about the same time(s) in ancient Western cultures (culture ?) life spans were considerably shorter (especially if one were a "heretic" in various Catholic eras or of Judaic persuasion during most of the eras intervening BCE to a relative few years ago). In any case, then or now, Japan is a good place to enjoy longevity!

  As always, thanks to Avi for doing the leg work. We are lucky to have been drawn here and luckier still to have an excellent Guide to the significant details of being here.

  Dan

11th Dragon boat race competition in Kasumigaura
When: July 1, Sunday, from 9:00 to 15:15
Where: Kasumigaura Lake in front of Ayumisaki Park in Kasumigaura City (Map)

It looks like this is a very serious competition unlike the kind of dragon boat race where participants decorate their boats for fun. Click here to see the picture from last year's competition.

Ayumisaki Park is a tiny park with a VERY tiny aquarium, but it still is a nice to place to spend your day. I see many sons and fathers fish while moms and other kids play in the park every time I go there. A castle-shaped local historical museum and a really good nature park for kids and families are within walking distance of Ayumisaki Park. The competition site (Ayumisaki Park) is about 30 to 40-minute drive from Tsukuba.

Various foods and STONE for ritual tasting

 Being a parent involves  almost constant concern  over children`s health and  development. Even in these days of relatively advanced medical science and easilly accessible health care, parents sigh in relief at the passing of each flu season and each epidemic scare. It is hard to imagine what is must have been like in past ages.

That it why it is only natural that parents, no matter where in the world, celebrate their childrens growth, and that traditionally there have arisen ceremonies and rites meant to provide children with a little extra, one could say MAGICAL assistanc, in their road to reaching adulthhod in health and safety.

In Japan, with its great tradition of festive decoration and dress ,  certain rites and celebrations related to age have become a  popular subjects for photographers, professional and amateur, and pictures of these events, especially SHICHI-GO-SAN ( in which children 3, 5, and 7 years of age, dressed in traditional wear, visit shrines with their parents) and Coming of  Age Day ( in which 20 year-olds, often wearing kimono gather to celebrate), can often be seen in posters, guidebooks, coffee-table books and magazines, as in the photo album of many tourists who have visited Japan. Even if you dont have a camera, having a look at these events is an unforgetable Japanese encounter.

Read more about SHICHI-GO-SAN: http://blog.alientimes.org/2009/11/shichi-go-san-celebrations-uniquely-extravagant-in-ibaraki/

and Coming of Age Day: http://blog.alientimes.org/2009/01/tsukubas-coming-of-age-ceremony-seijin-shiki-proceeds-almost-without-incident/

Only the stone remains ( after the family members have eaten the rest)

The fact is though, that most of Japan`s numerous age related ceremonies and celebrations ( and there ARE many of them!), are NOT so easilly or often seen by foreigners, either tourist or resident. One of the most interesting ( and popular, for Japanese families) of these, is the ceremony which is usually called O-Kui zome ( お食い初め, literally FIRST EATING), and  takes place when a baby is about 100 days old.

Let me tell you about it.

The Okuizome ( pronounced O kui zoh meh) , is a ritual feeding , in which various foods, usually rice, fish and vegetables, are put against the babies lips with chopsticks. Interestingly, something else besides food is touched  to the babies mouth and gums- A SMOOTH, ROUND, STONE- which among other effects, is supposed to help the childs teeth and head properly harden.

There are records of this custom having existed in the Heian Period ( 794-1185), and thus it has been around for at least a thousand years. In the earliest references it was called MOMOGA NO IWAI ( 百日祝, meaning the One-hundredth Day Celebration). By now it has spread and is practised throughout Japan, though naturally with plenty of regional variation.

In Tsukuba, at least in some of its neighborhoods, the kuizome is held on the 110th day. In other area it is on the 100th day or the 120th. Anyway, generally speaking, the ceremony is held at AROUND the 100th day, and the most convenient day for relatives to gather ( probably the weekend) is usually set for the occassion.

Each food, and the stone is ritually put to the babies lips and gums

 Though the kuizome has traditionally been and is still usually held at home, these days, busy families might reserve a room at a traditional Japanese restaurant. In Tsukuba, Ichinoya, a restaurant which caters to a wide assortment of traditional celebrations, offers special Okuizome packages.

Though it is alright to use everyday household dishes, for this occassion, most families buy a special laquer tray and bowls ( there are different colors for boys and girls depending on the region), and a pair of chopsticks made from the wood of a willow tree.Naturally, those celebrating at a restaurant save themselves the trouble of having to prepare these things themselves.

As for the foods required, the essentials are:

 A fish ( usually the celebratory TAI, sea bream), which should have its head and tail still attached ( this symbolizes strengthening of the neck)

 Beans ( these represent loyalty and diligence since the Japanese word for beans MAME is a homophone for these virtues).

Boiled vegetables ( usually seasonal, and might include some kelp ( konbu), whose Japanese name reminds one of the word yoroKOBU - to be glad)

Soup

and of course- rice. Either plain white rice, or the celebratory sticky rice called SEKIHAN.

In Tsukuba, it is traditional to include UDON noodles among the kuizome dishes, as it represents LONG LIFE.

The stone or stones ( depending on the region), which should be small round, smooth and flat, can be either taken from a riverbank ( and washed!), or gotten at a shrine. Especially at the shrine where the baby had its MIYAMAIRI ( first visit to a shrine), when it was about one month old. Again, reserving a restaurant saves one the trouble of finding or getting the stones!

                                                             The Ritual Feeding

The ritual meal ( of course the babys are too young to actually EAT the foods), is an expression of the hope that the child grow to enjoy a wide variety of foods and that he/she never go hungry.

Though there is variation from region to region a common order of fake  feeding would be: rice, soup, rice, fish, rice, vegetables, rice, beans- repeated three times. Some families might actually put ONE GRAIN OF RICE into the childs mouth

The rice could  be said to be a symbolic ENERGIZER put to the babies lips to provide him/her with a dose of LIFE ENERGY.

Finally, the stone is  put to the lips and gums. As I said, this is done in the hope that the child`s teeth will grow strong, his/her head and neck frim and solid, and spirit strong .

The stone is also intended  as a spiritual energizer in that it can be considered to be a YORISHIRO （依代), a receptacle or antennae for receiving the Goddess of Childbirth- the UBUGAMI ( 産神）. The round shape of the stones reflects the shape of the mirrors found in shrines ( like that which attracted the Sun Goddess Amaterasu) and in turn the Kagami mochi ( mirror shaped rice cakes used to attract the God of the New Year) eaten at the beginnig of the year for spiritual re-invigoration. 

Usually, the person chosen to do the ritual feeding is a grandparent ( the same sex as the child), or the oldest available relative, as having an aging person perform the ritual was thought to guarantee long life to the child.

Naturally, all the relatives ( and or neighbors) who attend, enjoy lots of eating and drinking! All in all, its a charming and delicious way for a family to get together and celebrate a child`s 100th day!

1 Comments

• At March 14, 2010, Nora wrote:

  Omedetoo and Best Wishes as long as a star live!

Acupuncture, moxibustion and massage teacher and therapist Naruto Yoshida

This is testament to the indefatiguable efforts of  generations of traditional Chinese physicians who over the years built up a vast body of data on which points of the body, when stuck with needles, pressed, or heated, affected OTHER specific parts of the body. Their endeavor goes all the way back to a time when someone realized that a pain in one part of their body, perhaps the lower back, suddenly disappeared when another part of their body was pierced, perhaps by an arrow.

No matter how they hit upon the idea, this system of treating  bodily complaints  became a part of  the STANDARD PRACTICE of  maintaining  human health within the  vast traditional Chinese cultural sphere of influence, including of course, Japan ( to which these techniques were probably introduced in the 6th century).

In recent decades, these traditional forms of East-Asian medical treatment have become more and more accepted outside their usual home turf and acupuncture clinics are now common in the US  and many European countries.

( more than 30 years ago James Reston, a highly respected journalist for The New York Times, was in China on assignment and had to be hospitalized for what I think was appendicitis. After his surgery his pain was controlled with acupuncture. The reports of his experience helped make Americans more open minded about this, then, very exotic for of medical treatment.)

 Though stories of  the successful treatment of headaches, stiff necks and lower-back pain are impressive, for me, the MOST AMAZING thing I had ever heard of acupuncture and moxibustion`s powers was that it could be used to get a fetus in the breech position ( with its head up) into the right position ( with the head down), merely with the application of heat to the small toe!

A tiny cone of MOXA placed on the outer side of the little toe

It sounds incredible, but I have found that it really does often work, even when the pregnancy is in its late stages.

 Recently, I talked with Naruto Yoshida Sensei, a teacher and practitioner of acupuncture, moxibustion and massage therapy, who had just successfully gotten a soon-to-be-born fetus to turn over into the proper position, thus sparing the expectant ( though anxious) mother from having to have a Caesarean section.

This is what the treatment involved in this particular case:

When Yoshida Sensei first met the patient, he talked with her to try to gauge her emotional state. Finding her to be quite stressed about her baby being in the breech position ( and dont pregnant women and their husbands have enough to be worried about already), and thus probably stiff and TIGHT throughout her body, he decided to begin with some soft massage. He gently worked on her shoulders, lower back, arms, legs, hands and feet.

Feeling that she had become appropriately relaxed and phyically loosened up, he had the patient lie on her side. He then proceeded to place a tiny cone made up of the mugwort plant on the side of the small toe of her right foot, and proceeded to burn it. This took a few minutes and gave her a slight burning sensation. This was then repeated two more times.

The same was done to the small toe of her left foot.

A SENENKYU applied to the same spot

This acupuncture ( and moxibustion) point on the small toe is called the SHI IN NO KYU, and this spot which, when stimulated in the proper way, gets the fetus to turn upside down ( which in this case is the right side up!)

As is usual with acupuncture or moxibustion, one time does not always do the trick. In this case as well, especially considering the late stage of the pregnancy, it took two sessions with Yoshida Sensei for things to take a proper turn. And this happened a few days after the last treatment. The patient had continued the treatments on her own at home, with a special moxibustion applicator ( with a small base), called a SENENKYU.

What a relief for the mother-to-be. She can now go ahead with a natural childbirth, which is what she wanted.

And for us, it gives us an dramatic proof  of moxibustions powers ( though 100 percent success cannot, of course be guaranteed.

The SHI-IN NO KYU point on the little toe

By the way, the English word moxibustion, or moxa treatment derives from one of the Japanese words used for the plant mugwort- MOGUSA.

Another word for the same plant is YOMOGI. And I have recently written of how it is used in an important sprintime snack in Japan- KUSA MOCHI.

A SENENKYU applicator, on the left and a moxa cone, on the right

Another interesting point that I would like to mention is that for many older Japanese people moxibustions brings back bad memories of childhood punishment! It was not unusual for parents to discipline their kids by making them sit and endure the little moxa cones buring on their hands.

By the way, in Japanese acupuncture is HARI 、and moxibustion OKYU.

                                                                              POSTSCRIPT- Acupuncture and Asthma

Right after I had completed and posted the original version of this article, I set off to join a group (consisting of family and friends) at a Chinese restaurant ( which are always more fun with large groups- you can share more dishes!).

Sitting next to me, was a old buddy, who also happens to be a native New Yorker. When I asked him how his day had been, much to my surprise, he told me that he had just come from acupuncture treatment ( every day is teeming with coincidence) !

Apparently, he had once gone to a clinic because he had been having some sort of pain, but when the acupuncturist found out that my friend suffered from asthma he quickly and confidently asserted that he could treat that as well.

According to my friend,the treatments HAVE been effective, and he has in fact been able to cut down on his intake of prescribed medication.

Nukago is the archaic name (still often used by native Ibarakians) for MUKAGO (零余子), which look like tiny potatoes (they are actually tiny yams) clinging delicately to vines which grow out of the stems of the yama imo ( Japanese yams). I say delicately, because to be picked, they merely have to be touched and they come right off. I helped my neighbor gather up a small bag-full. She said she was going to cook them up with the rice in her rice cooker (some people also add ginkgo nuts and some kombu stock). Some Ibarakians also fry, roast, or boil them with salt, sake, soy sauce, etc. I found some original recipes online as well.                     

Mukago can actually be found on sale at some supermarkets for about 500 yen a fistful (as you can see in the blog linked above), but buying them could never match the fun of finding and picking them yourself. Kids, especially, always enjoy cooking up what they have foraged.

Many of your Japanese friends might not have ever tasted or even heard of mukago (also remember that in Ibaraki it is often called nukago), and those who HAVE might not rave about their taste. Still, having mukago at least once in autumn is considered a MUST by many, since it is a rustic symbol of the season and a welcome change of pace from just plain ol' rice.

Mukago can be found in this area throughout autumn. In English they are called wild yam propagules (or bulbils) as they are how the yam plants propagate (by dropping these little babies to the ground). You can find them in wild fields, by the side of the road, and even in some parks.

Happy hunting!

Two round, pounded rice-cakes (mochi) in traditional celebratory colors- red and white

Since the end of World War II, it has become more and more common for the Japanese to celebrate their birthdays ON THEIR BIRTHDAY! This might sound strange. I mean, what other way IS there to celebrate  a birthday? Well, in the case of the Japanese, instead of celebrating as they do now, with birthday cakes, presents, and the singing of HAPPY BIRTHDAY ( sung with a Japanese accent as HAPPY BAASDAY to you!) on or around the day and month on which the celebrant was actually born, traditionally the Japanese would celebrate their birthdays, or more correctly- GROWING ONE YEAR OLDER, at New Year`s with rice cakes ( mochi), and other special new Year`s dishes ( and later in their history with soba noodles). 

A one-year-old boy struggling to stand with festive rice cakes strapped to his back!

This means that on New Year`s Eve ( Omisoka), ALL Japanese used to consider themselves as having all AGED ONE YEAR . In other words, New Year`s ( O-Shogatsu) was everyones birthday! This made for some strange situations, especially considering that babies were traditionally considered  to already be ONE YEAR OLD  AT THE TIME OF BIRTH.Thus, a baby born two weeks ( or even two days) before the New Year, would be considered to be TWO YEARS OLD at New Years, although they he/she was in fact only WEEKS old.

The mochi (rice cakes) are wrapped in a FUROSHI (wrapping cloth) which is tied over the child`s shoulder

This way of determining a person`s age ( starting with one year of age at the time of birth) is called KAZOE-DOSHI, and is still used sometimes today when talking about when to hold certain traditional ceremonies ( such as purification for unlucky ages- YAKU BARAI ,etc.).

And though nowadays it is on  a persons birthday that one is recognized as having aged by one year ( this is now the legally accepted system, as well), we can still witness the existence of the old concept of everyone celebrating their age at one time each January on Coming -of-Age Day, when all twenty year olds celebrate their attainment of adulthood together on the same day.

As you can imagine, one-year olds are not very comfortable with 2 kilograms of pounded rice strapped to their backs!

Traditionally,there WAS one time a persons actual birthday was celebrated ( with no connection to New Year`s)- the first anniversary of birth- what we would now called the first birthday ( though in the old days in Japan the child would have been considered at least two on his first birthday!). The reason for this is probably because in the days of high infant mortality, a child surviving his/her first year was something truly special to celebrate.

This event has been ( and still is) called HATSU TANJO (初誕生), in Japanese, and there is a very unique way of celebrating the occassion ( though there are several variations in the customs depending on region and family). In its most common form it is called ISSHO MOCHI (一升餅). One SHO (升, about two kilograms) of sticky rice is pounded into MOCHI- large round cakes ( now these are usually ordered from a shop), and then , most typically, these are wrapped up in a FUROSHIKI ( a medium sized cloth) and then TIED ONTO THE ONE YEAR OLD CHILDS BACK!

This is quite a heavy load for a one-year old to bear, and they are sure to cry, or at least KVETCH. It is usually up to the parents to help the child stand for a few seconds, and maybe prop him/her up againt the wall ( being VERY careful that the furoshiki is not putting pressure on the child`s neck!).

After this is done, the child`s future occupation is divined by laying out a few objects and waiting to see which one he/she picks out. Traditionally, these have been an abacus, a writing brush, and a scythe, etc. for a boy, and scissors, a book and a pin case, etc. for girls. These days, however, families can have fun by putting out all kinds of things representing different fields and occupations.

Its customary to have the child to stand for just a few seconds ( with support of course!) with the load on his/her back

In the old days this was usually a major event with a wide range of relatives, neighbors and good friends being invited for the ceremony and a festive meal. Now it is more usual to have just the nuclear family, or perhaps the grandparents, and aunts and uncles on hand for this unique and amusing event.

It is also customary for the childs future profession to be divined by placing various objects in front of him/her and seeing item is selected

As is so often the case when taking a closer look at specific aspects of Japanese culture, the Issho mochi custom also proves to be suprisingly fascinating with multiple layers of symbolic meaning as well as anthropological significance.

First lets look at the name of the ceremony- Issho mochi. While written with the characters 一升、this means two kilos of rice, but written with different characters- 一生, the same sounds mean- ONES WHOLE LIFE. Thus, by this connection of similar sounding words ( goro awase), the ceremony takes on the significance as a prayer for good health and prosperity for the childs ENTIRE LIFE.

The discomfort brought on by the sudden yoking of the child to the rice cakes can also be said to signify an introduction to the future challenges which lay in store for the child as it grows older. Its like saying- this is what  life is like, kiddo!

 When the child falls down on his/her backside after having stood for a second or two, it can be said that the child`s impurities are washed away. This is obvious once again from a play on words- because in the Japanese ridding oneself of impurities is called YAKU OTOSHI (厄落とし) and OTOSHI also means to drop or fall. Thus when falling down with the purifying rice cakes, one is spiritually cleansed.

The heavy weight making it difficult for the child to stand has another signicance as well. It is an expression of the parents desire that the child not grow up to soon.

Besides the similar feelings shared by many parents around the world regarding fears that their children will grow up TOO FAST, in traditional Japanese thought this had a unique twist.

It was commonly  in Japan for children who could walk before their first birthday to be called demon children ( ONI KO, 鬼子). Such kids were feared and avoided. Thus, if a child started to walk before his/her first birthday, parents would not them down! On the other hand, it was believed that children should start walking right after their first birthday. The ISSHO MOCHI ceremony would be the last time that children would be discouraged from walking on their own! ( for much more on this there is a book by Kondo Naoya (近藤直也) called ONIKO TO TANJO MOCHI (鬼子と誕生餅)- Demon-kids and first birthday rice cakes, published by the Iwata Shoin Press.)

The Issho Mochi ceremony provides families with many photo ops and many fond memories- this photo was provided by Asako Seo of Tsukuba

No matter what the origins and symbolisms of this ceremony, the most important thing is that it is lots of fun for everyone, and a great chance to take pictures, celebrate the one year olds growth, and pray for his/ her future health and happiness.

Cooking up the mochi rice cakes later can be fun ( and tasty), as well.

I have also written about the RITUAL FEEDING CEREMONY called OKUIZOME (お食い初め), which is held one hundred days after a child`s birth:

http://blog.alientimes.org/2010/03/a-lesser-seen-japanese-rite-of-passage-o-kuizome-%e3%81%8a%e9%a3%9f%e3%81%84%e5%88%9d%e3%82%81-in-which-besides-the-baby-a-rock-is-the-star/

And here is a song for those who understand ( or those who would like to understand) the joy of having kids ( written by Hase G and myself)-  and recorded by the Tengooz:

http://www.jamendo.com/en/track/116593

4 Comments

• At November 4, 2010, Alice wrote:

  This is the first time I came across this celebration for a child. A Korean friend once told me that it is a Korean custom for a child to pick an object laid out to decide his/her ambition. Didn't know the Japanese used to have that.

• At November 5, 2010, Avi Landau wrote:

  Alice, an interesting thing that came to my mind was that while in Korea and Japan the future can be divined according to certain items that one selects out of many, I have heard of the same method of divination, used in Tibet or Nepal, to determine what a persons PAST LIFE WAS.

  I am talking specifically about the method used to select the Dalai Lama in Tibet and the Kumari ( Living Goddess) in Nepal.

  In both cases a child is put into a room which contains many objects. If a child selects the correct items it proves that he (and she respectively) are thebodies containing the reincarnated souls of past Lamas or kumaris.

  Since the Shingon and Tendai sects of Buddhism are related to Tibetan Buddhism ( all having descended from the same source) it is understandable how this form of divination is spread throughout the area in which these sects spread.

  However, in Japan it used to predict the future, while in Tibet, to determine ones past.

• At November 6, 2010, Mamoru Shimizu wrote:

  Understood the word "ISSYOUMOCHI". Cool!

• At November 14, 2010, Alice wrote:

  Avi,

  One thing that crossed my mind is that I've never heard of the Chinese practicing this custom.

It is March 3rd and across Japan families with daughters are celebrating the Hina Matsuri (雛祭り) Doll Festival with chirashizushi (vinegared sushi-rice topped with shrimp, salmon roe and colorful strips of egg, carrot and seaweed) clam soup (hamaguri no ushio, はまぐりの潮汁）, brightly dyed traditional rice-based sweets called hishimochi (ひし餅) and a milky colored sweet rice wine called shirozake ( 白酒). Though these 3 dishes and the sake have become the standardized Girls Day FARE throughout the country, there is surprising variation to be found among the Japanese in terms of how they display and subsequently put away the star attractions of the season — the Hina Dolls themselves.

Department stores and other shops start displaying and promoting the fantastically ornate and very expensive Hina Doll sets right after the New Year Holiday. This type of set became popular in the Edo Period (1600-1867) and has been customarily presented upon the birth of a first daughter by the maternal grandparents. A full set requires a seven-tiered staircase-like deck on which to display the prince and princess, ministers, attendants, musicians and the procession of dowry goods. Of course such a set can cost an arm and a leg and even more importantly takes up a lot of precious space. Thus it has been quite common for families to have and display just the prince and princess dolls.

The Hina Dolls are taken out and displayed in February, though there seems to be no consensus on exactly when it is best to do so. Some people do it right after Setsubun in the first week of the month, or on any other auspicious date after that. It depends on the family.

In this way, Japanese families can enjoy these sublimely beautiful seasonal decorations for a few weeks or days before March third, the day of the festival itself, on which it is commonly believed that the dolls must be put away. According to tradition, if the dolls are not packed in their boxes on the 3rd, the daughters of the house will have trouble getting married.

I have found, however, that many of the old Ibaraki families do not put their dolls away until May! They explain this by saying that they like to have the dolls out right up until it’s time for the Boys Day decorations. They usually claim that it is so troublesome to set up the Hina Dolls that they would like to display them for as long as possible.

Alcohol free Shirozake ( in Kitty-Chan bottle) and Hina Dolls made from silkworm cocoons 

It goes without saying that these families live in large homes in which the sets don’t get in the way of anybody. As so many Japanese now live in small apartments, I have found an endless variety of smaller rabbit-hutch friendly Hina Dolls or figures. These can be made of origami or be simple cut-outs. I have even seen families display postcards with pictures of dolls.

In fact, these smaller, paper dolls are more authentic than the ornate artworks created by the Edo Period craftsmen. This is because the Hina matsuri has its roots in Heian Period ( 794-1185) Japan when people would purify themselves by projecting all their sins into paper dolls which were then cast off into the sea or a river.  In Wakayama Prefecture I have seen the dolls being set afloat on rivers as the tradition still lives on there.

I guess it can be said that the custom of packing away the dolls is what has replace the casting off. It became impracticle to discard the dolls each time when they evlved into elaborate and extremely EXPENSIVE sets. Many families still believe that the bad energies absorbed by the dolls would bring bad luck if not PUT AWAY..

A pair of Hina Dolls TURNED AROUND after March 3rd, by a family who had not yet had the time to put them away (March 2009)

8 Comments

• At March 4, 2011, Mamoru Shimizu wrote:

  First of all let’s toast for Avi-san’s quick recovery!!

  Alice-san’s previous question about Hina-dolls that there are some confusions in sites. “Whether they are emperor and empress or prince and princess”

  At the beginning during Heian-era 10century Hina-dolls were to be thought dolls of pair in court parson’s fashion. And just thought dolls for play and pray for girls.

  In middle of Edo period, (around middle of 18 century), those decoration began to become gorgeous not only using top pair dolls but added 3 court ladies dolls,5 musicians dolls 2 ministers dolls, 3 servants dolls like that, they were thought to be Dairi-sama（内裏様：inside the palace pair）. This meant emperor and empress, equal meaning Tenno and Kougo.

  There　are 2 ministers Sadaijin(左大臣： left minister) and Udaijin(右大臣:right minister), and other followers attending, that also means they are representing Tenno and Kougo.

  Japanese people just have been calling Dairi-sama, not necessarily have been recognized as emperor or Tenno.

  But recently for convenience and to save cost there are Hina-dolls of one pair only, they have been sold as Shinno-hina(親王雛). Shinno means prince, so in this case prince and princes. I think because of simplicity of decoration they use Shinno-hina (prince) instead of Dairi-hina(emperor).

  We presented Shino-hina set to my second-daughter as a bithday present who already has a boy 6 years old. We think tradition is important but we can have our own choice like our cooking style.

• At March 6, 2011, Alice wrote:

  Thanks Shimizu-san for enlightening me. Yes, I notice the features and hairstyles of the emperor and empress compared to the prince and princess.

• At March 6, 2011, Alice wrote:

  Oh, one more thing: that is the first time I've heard of the name shinp-hina. Someone told me that the dolls are called obina and mebina and I got more confused. I forgot to ask her if she was referring to the two main dolls at the top tier or the rest of the dolls.

  Are the five musicians male or female? In some pictures, they looked like female musicians to me while wikipedia says they are male musicians. Any idea? They look like females to me with their hairstyle, but then again there are displays of the musicians with different hairstyle like young males.

• At March 6, 2011, Mamoru Shimizu wrote:

  Hi Alice-san

  First, I am not a specialist in Hina-dolls. I just did some research. I very much enjoyed the procedure!

  ① Ｉ have never heard of shinpu-hina, but at some Google site someone recently made a comment about the wedding ceremony of a model named Hina, and used the word Shinpu-hina. Shinpu means bride in Japanese, so shinpu-hina means bride-Hina. Thus I think there is no connection to Hinamaturi.　In my previous sentence I wrote shino-hina, and that should be shinno-hina.

  ② Dairi-sama or Shinno-hina are pairs of male and female dolls,the O in obina means male, ME in mebina means female. In Japanese males are otoko, or dansei, and O& osu can be used for humans, animals, insects, fish, plants), females are onna or josei, while me &u; mesu can be used for humans, animals, etc.). So I sometime use ♂,♀　for memorandum. (like ♂18,♀4) easy for check. Originally Dairi-sama meant pair-dolls. Some time ago there was a famous children song which led to the misunderstanding that Dairi-sama was male and me(onna)-bina(hina)-sama his wife. Then some people used obina(ohina)-sama. O could also be a polite way of referring to anything, which amkes things even more confusing! (Written in Japanese characters however,, お雛様、男雛 you can easilly tell the difference though).　

  ③ Five musicians! I never have had doubts about their sex. I have always thought they were male.

  But I am not so sure, my research didn’t tell me exactly. But I think they are male, In the court of the emperor they were surely male, who could play music. Some time ladies played dance or the Japanese flute. Music played by 5 members was like a small orchestra, they should be professionals like Gagaku (Japanese Old Court music) or music-players in No(能)　now.

  　And those five musicians-dolls have short swords on their left-side waist; this also means they are males. And they are boys so their hair in front was not shaved like adult males as ministers, nor was it wound up backward like the emperor.

  So, looking at their hair-style and red mouths they look like females, but they are males. Their hair style is called KABURU.

• At March 7, 2011, alice wrote:

  Thanks Mamoru-san,

  Oops, it was a typo. I meant shinno-hina. Ah, now I understood. I once saw a pair of shinno-hino decorated in a hotel or hospital. I understand about the gender "O" (obina) and "Me mebinga). So obina and mebina also refers to the pair of dolls and not the rest of the dolls who are males (ministers and servants) and females (ladies-in-waiting), right?

  I like Avi's blog. It's like a discussion group for me.:)

• At March 8, 2011, Mamoru Shimizu wrote:

  Alice-san

  That right about sex adjectives.

  Position:whether right or left is important, left side is usually more important to compare right side. Before Meiji-era the male-hina was put on left, and female-hina right. Meiji emperor introduced western culture for his court, standing position in court too, Emperor right and Emperess left, then in Hina position followed this in Many part of Japan, still in some area they are keeping traditional position male-hina left. Some article said in Chinese tradition left is more important, so left side minister is senior to right.

  In Some article they say if male stands left he can easily take sward from left side waist or from sward-stand(left) to protect right standing female easily(right side arm are usually majolity).

• At March 10, 2011, alice wrote:

  Mamoru-san,

  Oh, I didn't know that the ministers were also arranged in different position. Thank you for the explanation

  About the obina and mebina, do the terms only refer to the emperor/prince and empress/princess OR all the female and male dolls on the tiered stand?

• At March 20, 2011, Mamoru Shimizu wrote:

  Alice-san

  About obina and mebina

  Obina means literally male-doll(s). 　　　 男雛

  Mebina means literally female-doll(s)　　　女雛

  Still in Hinamatsuri-ninngyo (festival-doll set)

  Obina means emperor (on the tier) or prince (just pair)

  Mebina means empress (on the tier) or princess(just pair)

  So those 3 court-ladies, 5 musicians (male),2 ministers(male), 2 valets (male) are not called obina nor mabina

  There are Japanese way of calling to put on O on the front.

  oto-sama:father, okah-sama:mother, o-kome:rice, o-kashi:sweet

  By this way it is meaning somehow important,valuable, respectaful

  So we don’t call them just hina but o-hina-sama: sama:also respectaful way put on the last of word. So in this sense we call all dolls like court ladies, o-hina-sama.

  (for example:There is ohinasama,one curt-lady in that box, if you open we can find whole ohinasam-set!) in the conversation.

  O:男：雄　mail

  O:お（御）put on the top

  Same pronunciation

  Hina became bina when in reading to make it easy to pronounce

  I hope you would get meaning.

  I sincerely hope there will be no big after-earthquakes, and recovery of control of the atomic plant. Wish ohinasamas all over Japan to pray too.

Children: elementary grades 1-3
Fee: 4000 yen/month
Club Time: Monday to Friday after school until 18:00 (National holidays: 8:30 to 18:00)
How to apply:

In case of Public Children's Club:
You can download the application form and fill it out, then you can submit it to the Jidoukan that which you wish to use. You have to submit the form from 17th December to 18th January next year.

If you would like Private Children's Club, you can ask how to apply by phone from 15:00 to 18:00.

City Web Site ( in Japanese):
http://cms.city.tsukuba.ibaraki.jp/050400/modules/wordpress/index.php?p=130

http://tsukubainfo.jp/Category/ChildrensHalls
http://tsukubainfo.jp/Main/ElementarySchools

Also, there is some information about Children's Clubs on this page.

http://tsukubainfo.jp/Main/Children
────────────────────────────────────────

Public Clubs (place, address, phone number, how many children) Map
────────────────────────────────────────
Kukizaki (茎崎)児童センター　　 Oguki(小茎)1793　　　 029(840)1321　　　30
Takezono Higashi (竹園東)児童館　　Takezono(竹園)3-18-1　　 029(851)5802　　　30
Takezono Nishi (竹園西)児童館　　　Takezono(竹園)2-19-2　　 029(852)5039　　　40
Azuma Higashi (吾妻東)児童館　　　Azuma(吾妻)4-12　　　 029(852)7858　　　30
Azuma Nishi (吾妻西)児童館　　　　Azuma(吾妻)2-5-4　　　029(851)8141　　　50
Kokonoe (九重)児童館　　　　　Uenomuro(上ノ室)2094　　 029(857)4631　　　30
Sakae (栄)児童館　　　　　　 Yokomachi(横町)127-4　　　029(857)4206　　　30
Namiki (並木)児童館　　　　　Namiki(並木)4-2-3　　　029(851)5331　　　45
Ounan (桜南)児童館　　　　　Namiki(並木)4-7-3　　　029(858)0791　　　40
Teshirogi Minami (手代木南)児童館　Matsusiro(松代)4-15-1　　 029(852)0670　　　50
Matsushiro (松代)児童館　　　　　Matsusiro(松代)2-21-2　　 029(855)6110　　　40
Yatabe (谷田部)児童館　　　　Yatabe(谷田部)4715　　 029(836)0611　　　40
Ninomiya (ニの宮)児童館　　　　Ninomiya(ニの宮)4-9-2　　029(855)6091　　　50
Yoshinuma (吉沼)児童館　　　　Yosinuma(吉沼)814-1　　　029(865)2070　　　30
Kamigou (上郷)児童館　　　Kamigou(上郷)2270-1　　 029(847)5546　　　30
Higashi (東)児童館　　　　　　Higasi(東)2-24-1　　　 029(851)4801　　　40
Ozone (大曽根)児童館　　　　Ozone(大曽根)447-3　　029(864)0181　　　50

───────────────────────────────────
Private Clubs (place, address, phone number) Map
───────────────────────────────────
Shimana elementary school club
(島名小学校児童クラブ)　　 Shimana(島名)537-1　　　080(6577)2163
Katsuragi elementary school club
(葛城小学校児童クラブ)　　　Karima(苅間)689　　　　090(1849)8067
Numasaki elementary school club
(沼崎小学校児童クラブ)　　　Numasaki(沼崎)1408-2　　 029(847)2887
Mase elementary school club
(真瀬小学校児童クラブ)　　　Mase(真瀬)2103　　　 090(4610)7523
Imakashima elementary school club
(今鹿島児童クラブ)　　 Imakasima(今鹿島)1761　　 029(847)4061
Onogawa elementary school club
(小野川小学校児童クラブ)　Tateno(館野)443-1　　　029(836)6659
Kukizaki Daiiti Children's club
(茎崎第一児童クラブ)　 Takasaki(高崎)1873　　　 029(872)2866
Kukizaki Daini Children's club
(茎崎第二児童クラブ)　 Simoiwasaki(下岩崎)2116　　 029(876)4100
Azora Children's club
(あおぞら児童クラブ)　 Simohiratsuka(下平塚)886-1　　029(856)9696
Wakaba Day Care Children's club
(わかば保育園児童クラブ)　Yatabe(谷田部)2061　　 029(838)0808
Minori Kindergarten Children's club
(みのり幼稚園児童クラブ)　Takasaki(高崎)643-9　　　029(873)2540
Sakura Children's club
(さくら学童クラブ)　　 Ueno(上野)1302　　　 029(863)0053
Kaname elementary school club
(要小学校児童クラブ)　 Kaname(要)449-1　　　　029(864)0571
Maeno elementary school club
(前野小学校児童クラブ)　　Maeno(前野)1367　　　 080(3399)0471
Yatabe Minami elementary school club
(谷田部南小学校児童クラブ)　Sakaida(境田)191-1　　　080(1363)3330
───────────────────────────────

Happy New Year!

Kumi

====================

On Sunday, December 9th, 2007 at 1:30 p.m. the students of FriendsWorld/Global College will be participating in a Clean Up Walk through Shimogamo Jinja and along the Kamogawa to help raise awareness about the environment as well as to raise money for the Karyo-en Orphanage in Kyoto.

Karyo-en is located in the Shimogamo area and houses 20 girls and 18 boys between the ages of 3 and 17 who have been abandoned by their parents, in most cases because they have remarried or somehow changed their lifestyles in a way that did not leave room for their children. Some children are of mixed blood and were abandoned when their mothers remarried into a Japanese family.

Karyo-en is subsidized by the Japanese government and its most basic needs, such as for food, clothing and adult supervision are minimally provided, but as you can imagine, the children's lives are far from complete. In the past few years, some of the students at Friends World/Global College have brought food, clothing, books and toys to them as well as spent time playing with them and teaching them English.

This semester, one of our students who has been interning there, thought to raise money for computers and an internet connection for them. Although this will in no way come close to filling the gap left by the absence of family, on- line computers will give the children a way to connect to the rest of the world.

We are asking the children at Karyo-en to participate in this clean up walk with us to help empower them and demonstrate they can make a difference in their own lives as well as in the lives of others. We are hoping to raise money to purchase new and/or used computers that have a wireless internet connections, to buy equipment to set up the connection and to pay for it on a monthly basis. We are planning to continue this fundraising drive when necessary to buy additional computers or replace broken or out of date ones and to support the monthly internet connection charges.

We hope that you will help us by offering whatever donation you can. Any support, no matter how small, will be appreciated, so if your children would like to participate in their own name by contributing along with you- even just a few hundred yen- we will be grateful. This is not to say that we are not looking for larger donations- only that we hope that everyone can contribute an amount with which they are comfortable. We would also love to have you join with us in the cleanup, and ask your friends, family and colleagues to be sponsors too. The more money we can raise, the more computers we can buy and the longer we can support the internet connection.

Please contact me or anyone at Friends World/Global College and let us know if you can contribute to this drive in any way. We would like to buy the computers as soon as possible and start setting them up so please let us know how much you would like to pledge by Sunday, December 9. And please suggest to your family - especially your children and your friends - that they participate. Also, if you could help by forwarding this email to anyone who you think might be interested in helping, we would be much obliged.

Here are some of the different ways in which you can help:

Donate money (any amount would be appreciated) by sponsoring the students and children from the orphanage who will be picking up trash in Shimogamo Jinja and along the Kamogawa.

Participate in the cleanup walk and/or after-party with the children.

Donate any used computers you have that have wireless capability and are in good condition.

Forward this email to people on your mailing list who you think may contribute to this very worthy cause.

Start your own fundraising drive by telling your friends about this and asking for their help in any of the listed ways.

Donations can be sent either by mail to

Friends World/Global College
1-287 Akasaka Cho
Kinugasa, Kita-ku
Kyoto 603-8486

or can be deposited into our account at

Bank of Kyoto (Kyoto Ginko)
Kinkakuji Branch
Branch code: 165
Futsu Account number: 553079
Account name: Global College Japan Center
Barbara Stein

Overseas contributions can be sent to the above school address by an international postal order which can be obtained at any US post office.

For more information, contact Daniel Douglass (douglassdanielk[AT]yahoo.com).

Ushiku Church Kodomo-no Ie is located not too far from the JR Ushiku Station, and is only a 5 to 7-minute walk from the station. There are some parking lots, but they are very limited. You can see the map and the parking information here or on Google Map.