Japan’s Traditional Celebrations of Longevity
Traditionally, the Japanese, being within the sphere of Chinese cultural influence, have respected old age and celebrated long life. Back in the Nara Period (710-794), when the Japanese aristocracy was keen on almost anything Chinese, numerous continental beliefs and customs were enthusiastically adopted JUST AS THEY WERE. Among these, were concepts and rituals which have a major impact TO THIS DAY on Japan's annual cycle of events as well as its life-cycle celebrations and ceremonies. It was at this time that Japan's elite began to mark the attainment of OLD AGE beginning at age 40! In those days (and until quite recently in fact) it was said that "a man's life is 50 years" (人生は５０年、 Jinsei wa goju-nen), and there were special celebrations held upon entering each new decade of life (these were called yonju-no-ga, 四十の賀, for the 40th year, goju-no-ga, 五十の賀, for the 50th year, etc.). This involved a banquet at which relatives of the person being celebrated gathered for a festive meal and the pounding and distribution of fresh mochi (rice cakes).
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.
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Sports Day (Tai iku no Hi, 体育の日). this year on Monday the 10th, Commemorates the 1964 Tokyo Summer Olympics. Why is this holiday in October? AND a little about this weekend`s festival at Tsukuba University (again)
By Avi Landau
1964 was a pivotal year in post-war Japanese history. With the inauguration of the first SHINKANSEN bullet train, the introduction of the first color TVs, and most importantly, the hosting of the Olympic Games, it was a year which now symbolizes Japan’s economic recovery and marks its return to the forefront of the international scene after a two decade period of frenzied rebuilding following the total devastation of WWII.
In 1966, the Japanese government designated October 10th as Taiiku no Hi (Sports Day) to commemorate the Games. If you are wondering why October was selected as a day to remember the Summer Olympics, you are not alone. The fact is, however, that in 1966, the Opening Ceremonies were held on the 10th of October! The wise decision to hold the Tokyo Summer Games in Autumn was made in deference to Japans cruelly humid summer weather (why wasn’t the same change made for Beijing when the games were held there?).
Since the year 2000, as part of the HAPPY MONDAY MOVEMENT (having national holidays on Monday to make a 3-day weekend), Taiiku No Hi has been moved to the second Monday of October, giving us a nice break in what is probably Japan’s best season weather-wise ( not this year, though!).
Over the Sports Day weekend you are likely to hear signal fireworks (aizu no hanabi) announcing that school and university sports festivals (UNDO KAI) are being held. For the Japanese, these events are MAJOR markers of the passage of years. It is common for grandparents to come from afar to be present, and in Tsukuba, parents often go out in the middle of the night to stake out a good place to put down their plastic sheet for the next morning’s festivities. You can get a glimpse of what goes on at an UNDOKAI on YouTube.
If you turn on the TV on a Sports Day morning, you will most probably see some of Japan’s Olympic medalists and other celebrated athletes giving workshops for schoolchildren. Two years ago I remember watching scenes of little Aiko (the daughter of the Crown Prince and Princess) running (victoriously, of course) in her first Sports Festival.
Many Tsukubans set aside time every year during the second weekend in October to attend Tsukuba University’s three day Culture Festival. All of those who do have their own favorite attractions. For me, there is the music, especially the jazz cafe and the Andean Folk Music Troupe. With a wide range of cheap and delicious foods, live music in all genres, arcade games, scientific displays, and technological exhibitions all served up with youthful enthusiasm, for me the GAKUEN-SAI is the true TSUKUBA FESTIVAL (Tsukuba Matsuri).
As I have written before, one noticeable thing for many graduates of foreign universities is the lack of any political or INTELLECTUAL presence in the Tsukuba University festival. In recent years, however, environmental awareness has started to be felt with several booths selling organic produce or showing data from research on GREENER LIVING. Still walking the length of the campus this weekend, I felt pessimistic about recent calls to lower the voting age in Japan to 18.
For LOTS OF INTERESTING DETAILS ON THE TOKYO OLYMPICS SEE THIS PAGE and THIS ONE. (You should read more about this event!)
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A Celestial Bridge for the Gods of Mt Tsukuba
The first thing I usually do when I manage to get up in the morning is have a look out of the small window which faces north out of my bedroom. Doing so actually gives me the illusion that there is nothing but NATURE between my house and Mt Tsukuba, as still undeveloped wildlands and woods stretch out for a kilometer or two (obscuring any signs of civilization which lay behind them) with the familiar, semi-crushed M figure of the mountain looming large over the tree-tops. In this way, I can observe and enjoy the subtle changes which unfold EVERY DAY, as certain plants fade away and others take their place.
Yesterday as I pulled back the curtain, I expected to have a further look at Tsukuba's descent into the dried out browns and straw yellows of December. Instead, what I saw had me calling out "Come quick, and look!" Just then the phone rang. It was a friend saying, "Look towards the mountain! It's a rainbow!" After saying thanks (for telling me what I had already known), the phone rang again, with the same news! Surely, few natural phenomena can bring such a thrill!
We savoured the spectacle for the few minutes that it lasted, and I then set out for work with the feeling that this would be a special day. I also couldn't stop thinking about rainbows, or as they are called in Japanese NIJI (虹）, and how until modern science came along to finally (and de-mystifyingly) explain their occurrence, they were the true stuff of myth, with the various cultures and religions of the world each offering their own unique answer to the question: Why are there rainbows?
The Japanese traditionally associate rainbows with bridges (now you know why the famous Rainbow Bridge is so named ). In the KOJIKI, Japan's oldest (8th century) surviving text which recounts its creation myths in an archaic Sino-Japanese, we are told of how the Gods brought into existence a divine couple (Izanagi no Mikoto and Izanami no Mikoto) who were called upon to create the LAND. For this they used a special rod called a HOKO (this is what the long poles featured on the floats of the famous festival in Kyoto are called) with which they stirred the sea while standing on a heavenly bridge called AME NO UKI HASHI, thus creating Terra-Firma. This celestial bridge was interpreted as being a rainbow.
Thus the scene of a rainbow over Mt. Tsukuba has special significance, as its twin peaks are where Izanagi and Izanami are enshrined.
I have not found any evidence for this yet, but think about all the old bridges you've seen at shrines around Japan. In fact have a look at any of the bridges shown in old wood-block prints. They are arc shaped, like rainbows.
Rainbows can be seen any time of year, but in Japan are most likely to appear in the summer rainy season.
As you can imagine, there are numerous poems (dating back to the MANYOSHU) which try to capture the WONDER that one senses when seeing these tantalizingly ephemeral colored arches.
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A Climb To The Top Of Tsukuba`s Little Mt. Fuji (23 steps high) Sheds Light On Local Edo Period Dispute Resolution Processes, Folk Beliefs, And The Origin Of The Place Name SENGEN (千現 )
Sengen-Zuka ( 千現塚), Tsukuba`s Little Mt Fuji
Tsukuba`s Sengen (千現) District is not only a conveniently located upscale residential neighborhood (within easy reach of both the TX rail and JR Highway Bus Stations), but it is also home to an internationally renowned research institute (NIMS) and a major facility for Japan`s Space Agency, JAXSA ( I should also mention the presence of the tastefully appointed flower shop- Blomster Anna ). Thus, I guess it could be said that this makes SENGEN one of the more prestigious and sought after addresses in Tsukuba City. The other day, while walking through that part of town, I made a fascinating discovery which revealed how EVEN IN PAST AGES , when the area that is now called SENGEN was still mostly MARSHLAND, it had been a coveted piece of real estate which was vied for, and fought over by local residents, who at that time (The Edo Period 1600-1868) happened to belong to different clans . I got to know this , and plenty of other fascinating things as well, by stumbling upon a wooded mound, which I learned had been dubbed - Tsukuba`s Mt. Fuji- atop of which stands a large slab upon which its tale has been inscribed.
The Stairs Leading Up The SENGEN-ZUKA (千現塚), Tsukuba`s Mt Fuji
Before telling you the details of the history I found etched into the stone, let me first explain how I stumbled upon it, because some of the scenery I found along the route which brought me there bears great significance ( I realized later) to the tale which I will tell.
On a beautiful early summer day, I was in the Ninomiya neighborhood of Tsukuba, and had a couple of hours to spare before an appointment a few Kilometers away in Takezono (another of Tsukuba`s neighborhoods). Instead of taking the bus, as I would have done if I had been more pressed for time, I decided to stroll around Doho Park and try to catch a glimpse of some of the kingfishers ( kawasemi) which can often be seen on the western edge of the park`s pond, and then walk to Takezono.
The pond at Doho Park , still thick with reeds and other marsh vegetation on its eastern edge, is a remnant of an extensive system of marshes and woods which once existed in the area upon which The Tsukuba Science City was eventually built. These marshlands ran pretty much on a North-South axis, with the Oto-Numa Marsh (which still exists) demarcating its southern limit, and the grounds of what is now KEK (The High Energy Physics Laboratory), which had once been a big marsh, near the systems northern edge. We can still find reed filled ponds within the precincts of The Space Center, Sanso-Ken ( NIAS), The Meteorological Research Institiute, Matsumi Park, Tsukuba University, etc., and these are all aligned along the same axis (now sandwiched between Nishi-Odori and Higashi-Odori, major boulevards which run paralel to each other), and they are a testament to what Central Tsukuba was like in past ages.
Remnants Of Tsukuba`s Marshlands
I walked around the Doho Park pond and then headed off towards Takezono. I passed through the Sengen neighborhood, dropped in at the flower shop, and then crossed Higashi-Odori (at the interesection near the Chin-Rai Ramen Shop) and entered into the Kurakake section of Tsukuba City, which has until now been relatively free of modern development. After 50 meters or so down the road, just passed a graveyard, there was a little hill, crowned by a big, old cherry tree. If I had been in a car or on bicycle, I probably would have just kept going (as I had, many time before on this road) and not found anything. But as I was on foot, I noticed a staircase, just barely visible from the road, which led up the hill. I then proceeded to skamper up the 23 steps to the top.
The Story Of The SENGEN-ZUKA
There, the land had been flattened out creating a tiny hilltop plateau. Directly in front of me, in the shadow of the big cherry tree, stood two low, squat, stone monuments, one of quite recent make, and the other, so old that it had been severely mis-shapen after years (centuries?) of exposure to the elements. On the newer stone, inscribed with perfect clarity, were the characters reading: FUJISAN (MT. Fuji). A careful examination of the older stone, also revealed, (after finding the angle at which the light hit the stones surface in just the right way), the same characters.
As I straightened myself up and turned to the right, I found myself face to face with a large gray stone slab , which stood much taller than the average person. At the top it read- SENGEN-ZUKA YURAI (千現塚由来), which means: The Origin of The Sengen Mound. Here ( in summary) is the story the stone tells:
In the year 1690, there was a land dispute between two villages. One was Onozaki, part of the Yatabe Clan`s holdings (lying to the west of the marshlands) and the other was Kurakake, then part of the the Tsuchiura Clan`s Territory. Each village claimed the marshland as its own. At that time the resources of the marshes, reeds, thatch and other grasses were of great value for the villagers for use as roofing, and animal fodder, and also for making various objects for everyday life. The two villages took the dispute to court. In an effort to ensure victory in the suit, certain Kurakake villagers travelled to the foot of Mt Fuji, to the Sengen Shrine (浅間神社) to appeal for intervention.
A New Stone Reading- Mt Fuji, Beside A Much Older Stone With The Same Inscription
In 1697 the Shogunate`s officials made a decision in favor of Kurakake. In thanks to the God for helping to make the vilagers prayers come true, a mound was constructed which offered a view of Mt. Fuji, and the Goddess of the Sengen Jinja was enshrined there. Thereafter it become a focus of worship for the people. Erected 1979.
Now this story is interesting at many levels. First, The Japanese now pride themselves on having a society with very few lawyers, and in which LITIGATION is unusual. It is surprising to find that more than 300 years ago, traditional hamlets in this area resorted to lengthy( 7 years), and probably very expensive legal maneuvering (just think of the cost in bribes alone!).
Then there is the matter of Mt. Fuji Worship, a religious sect (FUJI-SHINKO) which actually came into being in Nagasaki (quite a distance from the mountain itself !) between the years 1532 and 1553) . This sect focused on pilgrimages to Mt Fuji and asceticisms in the caves and lava tubes around the mountain. During the Edo Period (1600-1868), the popularity of this sect spread among the people (especially in and around the capital, Edo). To this day when climbing mt Fuji, you might come across devotees of the sect, clad in wera pilgrim-wear , while walking keep up a continuous chant of ROKKON SHOJO ROKKON SHOJO. The little Fuji Mound in Tsukuba, was a place where people could not actually make it to the REAL MOUNTAIN could make a SYMBOLIC visit. It also intersting to note that there is a big cherry tree on the Fuji Mound. This is not the work of chance. You see, the Goddess of Mt Fuji, KONOHANA SAKKUYA HIME. is also the Goddess of Cherry Blossoms in Full Bloom ( and by extension, the Goddess of Mortality, as cherry blossoms quickly fade away after blooming).
This Goddess is also appealed to for families who want children, and for pregnant women`s easy delivery. The reason for this is that according to japanese mythology, KONOHANA SAKKUYA HIME was inpregnated after spending just one night with her huband, NINIGI NO MIKOTO, who became extemely suspicious. Thinking that the child must be from another man (or God, should I say), NINIGI set fire to the hut is which his wife was giving birth. Miraculously, mother and child were unscathed. This naturally makes theisGoddess an obvious choice as a deity to appeal to for conception or easy delivery.
Then we have the matter of the place name SENGEN. It was only natural for the villagers, as a way of expressing their appreciation, to name the piece of land that they had won in the suit after the God which had give them that little extra edge. Now the characters used for this neighborhood have changed to 千現, so unless one knows the obscure bit of history inscribed on the slab, it would not be possible to guess at the origin of the place name. Also, the characters for the SENGEN SHRINE ( 浅間神社), are often misread even by Japanese, as ASAMA JINJA. Thus, few people who read the slab would make the connection between the story of the mound and the name of the neighborhood which lies just across the road.
Well now you know!
And if you are thinking about climbing the real Mt Fuji this summer, but are PUT OFF by all the effort and SUFFERING that this would involve, you might want to consider conquering Tsukuba`s little Mt Fuji instead. You can do it in just 23 easy steps!
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A closer look at why eel (unagi) is commonly eaten in Japan in July- especially on certain days called DOYO-NO-USHI (this year July 21st)- again
Each summer in Japan, usually in mid or late July, you will find that department stores and COMBINIs (convenience stores) have set up special displays and counters for promoting and selling ready- to- eat, steamed and grilled UNAGI (eel). At the same time, banners advertising these succulent, snake-like delicacies, can be seen lining the roads leading to shops and restaurants which specialize in them . Even those who are JAPANESE ILLITERATE can clearly make out what is being touted by these fluttering NOBORI (flags), as the U (う), which is the first syllabic character used to spell UNAGI is printed in a long, exaggerated line (often with a head and a tail), forming the shape of an eel!
A NOBORI advertizing UNAGI (eel)
You may ask what this is all about? Your Japanese friends or acquaintances will probably give you the SIMPLE , STANDARD explanation- that eating nutritious eel helps you beat Japan`s notorious summer heat, and keeps NATSU-BATTE (summer lethargy) at bay. They will also tell you that it is customary to have UNAGI ( usually served on rice and in a distinctive sauce) on a specific day, traditionally said to be the hottest of the year, which is called DOYO NO USHI NO HI (土用の丑の日), and which literally means the Day of The Ox During DOYO ( in 2011 this will be on July 21st).
Now all of this is clearly understandable and perfectly correct. But for those you who would like to delve deeper into the roots and significance of this extremely popular custom ( you can bet that I have MY eel every summer! ), I would like to explain just what DOYO (土用) means, why the Day of The Ox (丑の日) during the DOYO is significant, and then, why it is EEL that has become the most popular TONIC for that day. I will also show you that there are alternative foods for those who have not developed a taste for UNAGI (or its distinctive shape).
Let me begin with the basics. The traditional Japanese calendar consists of 4 perfectly balanced, 90 day seasons, with the official first day of each season falling between the solistices (the longest and shortest days of the year) and the equinoxes ( the two days in the year in which daytime and night-time are equal). Accordingly, the first day of spring (RISHUN, 立春) is half-way between the winter solistice (TO-JI, 冬至) and the spring equinox (shunbun no hi, 春分の日), the first day of summer (RIKKA, 立夏), is between the spring equinox and the summer solistice ( GESHI, 夏至), the first day of autumn (RISHUー, 立秋) between the summer solistice and the autumnal equinox (shubun no hi, 秋分の日), and, likewise, the first day of winter (RITO-, 立冬) lies between the autumnal equinox and the winter solistice. As I have mentioned above, there are 90 days between each of these official seasonal changes.
Doyo (土用), according to the traditional calendar, is the 18 (or 19) day period before EACH seasonal change day. And though, as you now know, there are actually 4 DOYO periods in a year, most contemporary Japanese now associate this expression ONLY with the summer.
To understand the etymology and significance of the term DOYO (土用), which contains the Chinese character DO (土), meaning earth, or soil, we have to look at traditional Chinese Yin Yan (陰陽) Theory and more specifically the concept of the 5 elements (五行) which has had such a great impact on Japanese thought. According to this way of thinking, most things in the world can be associated with either YIN (the passive) or YANG (the active), OR with one of the five elements. These are: wood, fire, earth, metal, and water. Each season, of course, is also associated with one of these elements- spring with wood, summer with fire, autumn with metal, and winter with water. As you can see, there are only four seasons, so what about the fifth element- earth? Well, traditionally this became connected to EACH period of seasonal change. That is why this 18 day period, which comes four times a year, is the earth period. According to these beliefs, one should not engage in any projects which upset the earth (digging a well, etc) during these DOYO periods.
Now that we understand what DOYO means ( and PLEASE remember that I am only giving the scantest explanation of EXTREMELY complex traditional concepts), lets look at what The Day of The Ox is, and why that day is considered to be of special significance.
If you look at a Japanese calendar (even today) you often find that printed on it each day of the year has, in order, one of the TWELVE ANIMALS OF THE CHINESE ZODIAC ( junishi, 十二支), just as each consecutive year has. These animals are- RAT, OX , TIGER , RABBIT , DRAGON , SNAKE , HORSE , SHEEP , MONKEY, ROOSTER, DOG ,and BOAR. The characters used to represent these animals as zodiac sign are DIFFERENT from those we use to represent the actual animals. That is why Day of The Ox, is written 丑の日, with 丑、as cow or ox, and not the more familiar (to basic students of Japanese) character: 牛.
Since Doyo periods are usually 18 days long and there are twelve zodiac signs, it is quite common for a DAY of The Ox (ushi no hi) to occur not only once, but twice within that period (Im not good at math, but you can do the calculations yourself).
The questions remains as to WHY the ox would be of special significance during the summer DOYO. OK. This period has traditionally been the hottest time of the year in Japan. Those of you who have experienced this overwhelming heat and humidity know how it can sap you of all your strength and knock you out of action. The ox is significant in that it can act as a COUNTER-BALANCE to the summer heat ! Here is why. Not only each day and year, but also each month is designated its own zodiac sign. The sixth month of the old calendar ( usually July) is Month of The Sheep (未). Directly on the other side of the year , is the frosty 12th month (usually January). The zodiac animal of this, the coldest of months, is the OX ! In other words, the the cold bearing powers of the ox are called forth for assistance when the year is experiencing its hottest days ! In Ying Yang thinking FINDING THE BALANCE is always important, and the Ox help to level out the sheep!
Now you see why the Ox Days are significant during the summer DOYO. But why has eating eel been so popular on these days? Again, the explanation is not simple.
It seems that there has long been the belief that any food beginning with the syllable U (as in ushi- cow), would bring relief from summers oppressive stranglehold. That is why, to this day, besides Unagi (eel), there are those who eat Udon (wheat noodles), Uri (gourd), or Umeboshi (salted plums), on DOYO NO USHI NO HI. Today, I stopped by at an eel restaurant, and they were serving DOYO UME- plums for DOYO along with their unagi.
The man who is credited with having made eel into THE food to be eaten on DOYO NO USHI NO HI is the polymath Hiraga Gennai (1729-1779), one of the more interesting characters of pre-modern Japan. The story goes like this. An acquintance of Gennai who ran an eel restaurant had fallen on slow times. To help whip up business, the well-known and well- loved inventor, writer and artist wrote up a sign for the shop saying that it was the Day of The Ox During Doyo (and a good time to eat unagi, which begins with a U !) The sign was a big hit (as you can now imagine) and thus was begun, along with Valentine chocolates and Christmas cakes and chickens one of the greatest commercial successes linking a particular product with a special day.
Eating eel DOES make sense though, for the Japanese in summer, since it is HIGHLY NUTRITIOUS. In fact, in Japans oldest collection of poems (The Manyoshu) there are two poems on the theme of eating eel to prevent SUMMER WEIGHT-LOSS, by one of the greatest Japanese poets of all time- OTOMO NO YAKAMOCHI.
Something else to consider is that another obvious choice for a nutritious dish on the Day of The Ox would be BEEF. Pre-modern Japanese , however, did not eat animals with legs (mostly) and thus cows were not eaten (eels, on the other hand, are just about as far as you can get from having legs!).
EATING UNAGI
So, there you have it. This years DOYO NO USHI NO HI is coming up, so while you should have no trouble finding eel at supermarkets, you WILL have trouble getting in the better UNAGI RESTAURANTS ( especially on the the 21st this year).
The most popular way to prepare unagi in the Kanto Area ( which includes Tokyo and Tsukuba as well) is called KABA YAKI ( see photo on top), which is steamed and then grilled eel, basted in a special sauce. It it served on rice in a laquer box ( this is called UNAJU) or in a bowl ( UNADON) and most people sprinkle a special condiment called SANSHO ( Japanese pepper, or Shechuan pepper) on top ( somtimes the sanso has a slight numbing effect on the lips and tongue!)
It is interesting to note that in the Kansai Area ( around Kyoto and Nara) the eel is only grilled and NOT steamed. I cannot tell you how it is prepared that way, as I have never eaten unagi in Kansai!
Another way of preparing eel that I would like to try is SHIRAYAKI- which is eel steamed without the sauce. another friend, who is something of a gourmet has told me that UNATORO is delicious. This is pieces of eel mixed into grated yama imo ( a kind of tuber) poured over rice. Sounds deeeeelish!
Avi Landau
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