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

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!)

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.

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!

1 Comments

• At July 2, 2009, Ellen Taleon wrote:

  Dear Avi,

  Nice sleuth work..Wow, you are a better historian than some

  locals maybe..And you have the talent and imagination to write it down in eloquent and colorful narrative too.By the way, I noticed that you have written so many articles about Tsukuba and the neighboring areas to date. You can already compile them and make them into a lucrative book about Tsukuba..

  Thanks for sharing such Tsukuba stories and

  tales to the foreign community. Since we can barely understand

  the language, it is nice to know some tidbits and glimpses into

  the city we have come to love..in a language we are all familiar with..and from the same viewpoint,that of the gaijin outsider..

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

2 Comments

• At July 21, 2011, Avi Landau wrote:

  With this weeks typhoon stirring up the atmosphere and pulling plenty of chilled northern air down this way, this year`s DOYO NO USHI NO HI turned out to be nice and cool. Still the unagi restaurants were full and out about town today I often caught a whiff of grilled eel in the air.

• At July 22, 2011, Beat the heat with eel | Tokidoki Tokyo wrote:

  [...] eel is a popular way of relieving the effects of  natsubate  (summer exhaustion).  Today is national eel eating day.  Yoshinoya fast food chain advert claiming, `Summer Is Eel And Rice`. As if we did not know that [...]

This day in mid-August has come to be accepted as the day of remembrance for those who perished in that war, which actually began with Japan's incursion into Manchuria in 1931 and its brutal ten-year struggle to gain the upper-hand in China before fatefully deciding to attack the United States. August 15 has also become a day of controversy, especially because of visits to Tokyo's Yasukuni Shrine (靖国神社, Yasukuni Jinja).

Yasukuni Shrine is where the souls of all soldiers who have died fighting for the Imperial Cause (since the struggle for the Meiji Restoration began in 1853) are enshrined as Kami (Gods). Japanese soldiers were indoctrinated to believe that if they died in battle they would live on forever at Yasukuni. Many of the last letters of soldiers and especially Kamikaze pilots to their parents end with a "Lets meet at Yasukuni!"

You might ask what the problem would be for people to visit such a shrine, as most countries have similar ceremonies commemorating their war dead. Well, the problem (especially for Japan's Asian neighbors) is that among the millions enshrined are numerous convicted war criminals. Thus visits to the shrine by Japanese politicians arouse great anger in China and Korea (and among many Japanese). This foreign criticism then arouses the anger of Japan's Right-Wingers (u-yoku, 右翼), who feel that Japan has bowed to hypocritical foreign pressure and has had to conceal its true self. This cycle of accusations has made Yasukuni Shrine the center point of the struggle over how the history of WWII should be perceived. It has subsequently become a symbol and rallying point for Japan's numerous and very vocal right-wing groups.

These days there is little talk of The War in Japan, and in fact most foreign residents are surprised and disappointed to find that there is almost no political discussion of ANY SORT in this country. Topics which lead to an expression of one's true feelings or opinions (except for which foods you like or dislike) or any controversial subjects are usually avoided. For that reason many foreigners living in Japan LONG FOR the excitement of a good debate, and of hearing some heartfelt political opinions, even those that might be SERIOUSLY DISAGREED WITH.

Spending an August 15th at Yasukuni Shrine (as I usually do) provides a sufficient dose of opinions and political stimulation to last for a long, long while. Also, for those interested in Ibaraki, there is also strong relevance, as the xenophobic Emperor worship which had Japan in its grip for decades, and now lives on in numerous fringe groups, was originally promoted by the Mito Clan (Mito is now Ibaraki's capital) whose sponsorship of Mito Studies (Mito-Gaku,水戸学) provided the intellectual framework which eventually led to the Meiji Restoration and a whole slew of extreme slogans (the most famous being SONNO JO-I (尊王攘夷, Revere the Emperor, Expel the Barbarians!)).

Let me tell you what my day was like.

I took TX to Kita-Senju, changed to the Hibiya Line and then changed again at Kayabacho to the Tozai Line and got out at Kudanshita, which is the nearest station to the shrine. Heading to exit no. 1, I first came face to face with the reality of the day and the occasion. A group of young riot police (kidotai) in full battle-gear. I headed up the escalator and onto street level which was very hot, both temperature-wise and emotionally. The street up Kudanzaka, towards the shrine was crowded and excited. There were many activists who had set up booths on the side walk. They were handing out leaflets and asking for signatures for various petitions. It was like being at the Student Union Building of an American or European university, except for where at those institutions students tend to push liberal or left-wing causes, these activists were all decidedly leaning to the right or far right.

Mostly, this was not expressed in a personal way, and I, a foreigner, was given pamphlets (even one demanding that political rights not be granted to foreign residents in Japan!), asked for my signature (which I politely refused) and was patiently and passionately told about each particular cause (after I showed interest). One Watanabe-san provided me with painstaking details about what he was gathering signatures for. He told me how, at the end of the Battle of Okinawa, hundreds of villagers on a small island had committed suicide. After the war, survivors claimed that they were ordered to do so by the Japanese military commanders on the island, and they demanded compensation. The court ruled in favor of the islanders. Mr. Watanabe, 63 years later, was standing in the hellish heat all day long trying to get signatures to CLEAR THE NAMES OF THE OFFICERS IN CHARGE! Other groups were calling for the independence from China of various regions including Taiwan and Tibet.

Of course the police presence was enormous and you could not help but feel sorry for the young guys who were all padded and helmeted in the heat. The road which goes up the slope parallel to the shrine was lined with the loud-speaker trucks (gaisensha) of the various right-wing groups who had gathered for the occasion. As I entered the main worshipper's path to the shrine I also started to see the Yasukuni COS-PLAY people, those who don Imperial Army costumes and paraphernalia. They sit in the shade on the side of the path, sometimes singing old war songs (gunka) to the accompaniment of a harmonica. Also, uniformed u-yoku sit in groups drinking, singing, posing and posturing, before or after having prayed before the shrine.

It is important to remember, however, that among all the tens of thousands who came to the shrine on that day, 99% were typical looking Japanese people, of all ages, who came to quietly, and as quickly as possible, pay their respects to the fallen dead. There are many elderly people who probably lost dear ones in the war. These people even come in groups, by the busload. The extremists and other fringe-elements who end up being featured in the media are a tiny but VERY NOTICEABLE minority.

As I passed through the main gate of the shrine, the line to reach the Main Hall began and those who came to worship had to stand in line for a LONG TIME, fully exposed to the sun. Nobody was complaining, but I couldn't help but wonder why they couldn't put up some sort of canopy for some shade.

Though tourists and journalists like to photograph the costumed, posturing right-wing cranks who line-up in front of the shrine (with the general public), the real powerful and shadowy u-yoku groups, in their very expensive suits and haircuts (or shaved heads) can be seen through the wooden grill to the right of the main hall. Within the confines of the shrine itself they are given food and are taken into the inner sanctuaries for purification and blessing before they join in singing KIMIGAYO, Japan's national anthem. These characters seemed much more ominous to me than the riff-raff u-yoku hanging out in the front.

This inner-hall ceremony is open to anyone, including foreigners, who want to pay the fee. The most celebrated visitor this year was Tokyo's outspoken governor Shintaro Ishihara who was greeted with cheers and flag waving. I asked bystanders by if Prime Minister Fukuda would be coming to the shrine and they disgustedly told me that he wouldn't be coming.

As usual, I stopped to look at the monuments to the various animals who died in Japan's various war efforts. The dog, the horse, and the pigeon. There were offerings for the animals -- dog food, carrots, water, rice balls -- but much fewer than previous years.

Also drawing the attention of many Japanese visitors was the monument to Radhabinod Pal, the only dissenting judge at the Tokyo War Crimes Trial.

At 2:30, about a kilometer from the shrine's Main Hall, a demonstration by groups who oppose the Emperor system and militarism was scheduled to be held. The right-wingers who just earlier had been hanging out in the shade, were now ready to rumble. When the police blocked off the road so that their loud-speaker trucks could not pass, pandemonium broke loose. I had imagined that nearby the shrine the u-yoku would not use the blaring speakers and especially not use foul language while so many worshippers were nearby. But logical thinking is a not a strong-point of these guys. All the loudspeakers went at it at once. I HAVE NEVER HEARD SUCH A DIN (it was like 50 rock concerts at once!). Though I have always felt there was some cooperation between the police and u-yoku, I was surprised by the barrage of insults hurled at the police and riot squad, for all of Tokyo to hear. I was even more surprised to hear how many bystanders, mostly suit-wearing salary-men shouted support to the right-wingers.

As I walked over toward the demonstration there were many more Caucasian foreigners who had come to gawk and take pictures. The right-wing groups were blocked off by phalanxes of riot police, but that did not stop them from using their loudspeakers. Any overexcited u-yoku who wanted to show his dedication to the Emperor by beating up an anti-war activist was held back or tackled by the police.

The real trouble happened after the demonstration, as the left-wingers (sa-yoku) started to leave. As they got further away from the allotted demonstration site, there was less protection and some thugs were waiting to beat them up. Interestingly, none of the elderly or female protesters were attacked. The u-yoku would pick out the able-bodied men and proceed to gang up on them.

The leftists were no softies, and actually held their ground. The police of course intervened, and finally showed their bias shouting at the protesters to just go the hell home.

After spending so many hours in the heat without sitting down, I was physically exhausted and the real battling I had seen had me shaken. On the train back home I certainly had a lot to think about and had some thoughts about what I had experienced. This entry is getting much longer than I planned it to be however, so I will leave them for another time. What do you think? Please let me know.

5 Comments

• At August 17, 2008, Dan Waldhoff wrote:

  Aloha Avi,

  As a Judge in the Tokyo War Crimes Trial (the movie version) I know that the winner writes the rules and history.

  As a coward (in real life) I avoid any situation in which I might take the stray bullet (in the USA) or punch (in Japan) when things get out of control - and Yasukuni seems to be building to that kind of situation. It is certainly becoming a most highly charged place on August 15.

  I observe that much of Japan's foreign and domestic policy seems to be formulated in Washington and can appreciate that many Japanese might disapprove of external pressures. I think that the Class A War Criminals at Yasukuni, regardless of what they did and how bad they might have been, are and will remain dead and thus not likely to trouble anyone again except when August 15 rolls around next year.

  Thanks for your interesting report!

  Dan

• At August 18, 2008, Shaney wrote:

  Great article, Avi. I was interested to hear about the animals that are enshrined there.

• At August 19, 2008, Avi wrote:

  Dan, You always come to mind when I think about the Tokyo Tribunals! The DVD version of PRIDE seemed to be selling well at The Yasukuni Shrine gift shop. I hope you are getting royalties.

  It would be intertesting if you could write about your experience of being involved in the making of that film.I remember you telling me how Scott Wilson(who played prosecutor Joseph Keenan) was not very much fun to work with.

  What was director Shunya Itoh like?

  One thing that I realized years after seeing the film was that

  star Masahiko Tsugawa,must be an old friend of outspoken Right Wing Tokyo Governor Ishihara.His film debut in 1956 was in the classic KURUTTA KAJITSU(CRAZED FRUIT) starring beside Ishihara`s late great brother Yujiro. The then youthful governor makes a cameo appearance, AND he wrote the script.

  You should watch this film ,which even back then has Ishihara warning about the evils of westernization. After you see it, watch A Place In the Sun, with Elizabeth Taylor. You`ll be in for a surprise. Anyway Tsuguwa and Ishihara go way back.

  Its always puzzling that Japanese Right-Wingers are so eager to have Hideki Tojo`s reputation rehabilitated. He was a rich and powerful man whose incompetence, poor judgement, and especially ambition and PRIDE led to the deaths of millions(of common Japanese) and the destruction of the country. More importantly from the standpoint of the Emperor-Revering Rightists should be that

  he greatly ENDANGERED the life of the Emperor through his policies. If it were not for MacArthurs obssessive Anti-Communism and desire to use Japan to help stop expansion of the USSR, the Emperor would surely have been tried as well.

  Also, as a proper Japanese warrior, he should have taken his own life, thus avoiding trial and atoning for his failure. He even failed at that.

  I think that if the Revisionists want to make a stronger point, instead of making Tojo into a victim ,a film should be made about the Americans who would have been tried as war criminals if Japan had won the war. Leading the list in my opinion is Curtis Lemay, who pushed through the policy of aerial bombing which was devised with THE INTENTION TO KILL AS MANY CIVILIANS AS POSSIBLE. He did a fine job of that.

  Ironically he was decorated by the Showa Emperor for his services.

  Im waiting for your ON THE SET notes, Dan.

  Aloha

• At August 19, 2008, Avi wrote:

  Yes, Shaney, it is interesting and also VERY MOVING for me. Especially how people bring offerings of food and water.I was surprised that none of the major English language guide books to Tokyo mention the animal monuments in their entries on Yasukuni. I think it is worthy of note even amidst all the controversy of the shrine.

  Have you ever noticed the memorials for sacrificed experimental animals in Tsukuba? They are also well attended to and regularly given offerings.

  Check out Elmer Veldkamps`s recent presentation at a workshop at Yale. Its entitled- Animal Monuments and Memorials

  in pre-war Japan and post war developments. It might be interesting for you.

  I think that it would be interesting for him to come to Tsukuba and see how the spirits ofs animal are appealed or consoled to in local folk customs.

• At August 20, 2008, Anna H wrote:

  Hi Avi-san,

  Your articles are always full of interesting stuff.

  A lot of it new even to an oldtimer like myself.

  I heard about memorials for animals used in experiments

  but I never attened one.

  In my house now we have a nest of swallows. the mom & dad is feeding their young ones and they are not at all afraid of us anymore and we get to have a glimpse of the tiny tiny

  birds. My father in law absolutely belives that having their nest at our house will bring us luck and politely but sternly ignores the neighbours complaint about the birds being unsanitary.....anyway, just wanted to say that I really enjoy your articles.

  Anna Hamakoji

By Avi Landau

One of the questions you are most frequently asked by Japanese people who you meet for the first time is- HOW OLD ARE YOU? This can be a little disconcerting for you once you get beyond a certain age, but dont let it make you paranoid- its not that you look SO OLD or SO YOUNG- its just that in Japanese culture being aware of other`s ages is extremely important. You could even say that in Japan there is a CULT OF AGE. By this I do not mean one of youth or old age ( though youth IS highly regarded in itself). What I mean is that in Japanese culture, one`s age, no matter what it my be, bears with it great significance.
The foremost reason necessitating being aware of another`s age for the Japanese is to determine who is senior and who is junior, since in this Confucian influenced society this will affect the character of the relationship formed and the form of speech which will be used .
Besides this, in Japanese culture, certain ages represent certain MILESTONES or TURNING POINTS in ones life. These include the many UNLUCKY AGES ( yakudoshi, 厄年), the main ones being ages 42 for men and 33 for women. (interestingly these age related events are mirrored almost perfectly for The dead with memorial services on the 1st ,3rd, 7th, 13th 33rd etc. year anniversaries).

Most of these special ages, however, beginning with a baby`s official naming on the 7th day after birth, are happy occassions, culminating in the special longevity celebrations held at 60, 70, 77,80,88,90,99 and 100 years.
Since it is now November, today I would to discuss one of Japan`s most popular, and probably, with its minions of adorable kimono clad kids being escorted to atmospheric shrines by beaming parents and grandparents, its most photo-friendly rite of passage event- SHICHI-GO-SAN ( 七五三), literally the 3-5-7 celebration.
Today, this event is typically celebrated by families with 3 year old or seven year old girls and five year old boys. These families buy or rent FESTIVE WEAR ( HARE-GI- 晴れ着), traditionally meaning Japanese style kimono( though you will often find boys in  suits), going to the photographers studio for commemorative portraits ( often in different styles of dress) and then visiting a shrine to pray for the childs growth and health. The child will also usually carry a bag of special candy called CHITOSE AME ( 千歳飴- thousand year candy), beautifully decorated with symbols of long life- cranes, turtles, pine, bamboo and plum as well as auspcious chinese characters.

Optimally this should take place on the 15th of November, though anytime in November is appropriate ( however, I HAVE heard that before the 15th is better than after)
In Ibaraki Prefecture ( yes, it seems that it is true ONLY here), the event is often celebrated with much more extravagance- especially by families from traditional hamlets. After, visiting the shrine, relatives and friends are invited for a reception at a restaurant or even a fancy hotel. Emcees and photographers are invited, speeches are made. It is not very differentt from a wedding.
I have even heard that when children celebrate a shichi-go-san, their family changes the tatamis and shoji doors ( which is also a custom for weddings).
Now just what is the origin of these customs? Well, as is the rule with Japanese culture, the sources are diverse and the evolution intriguing.
As I have often mentioned in relation to Japanese festivals, ODD NUMBERS are considered auspicious ( this concept was introduced in the 6th century from China). Thus, the Doll Festival is on March 3rd ( 3/3), Childrens Day May 5th (5/5), Tanabata July 7th ( 7/7), etc.
It is thus understandable why the aristocrats of the Heian Period ( and subsequent generations of Japanese)would hold rite of passage ceremonies for their children on ODD NUMBERED years.
Another important concept behind the 7-5-3 ceremony is the fact that the Japanese did not consider children to be full members of the community until they were seven years old. By this I mean that children were not registered as part of the population ( in the NINBETSU-CHO), until they were seven. Those who died before that age were not given the usual funeral or buried in their family graves.
Thus attaining the age of 7 signified becoming a member of the community and of becoming a full-fledged PERSON.
Still, in the years from the Heian Period (794-1185) to the end Edo Period (1600-1868), there was no standardized SHICHI-GO-SAN, as we know it today. The noble and samurai families DID have special ceremonies for 3 year old children ( KAMI-OKI) after which their hair was allowed to grow out instead of being shaved. Five year old boys had a ceremony for wearing their first HAKAMA ( special trousers) called HAKAMA-GI. And then for seven year old girls there was the ceremony for tying their first OBI sash, called the Obi-toki.
These ceremonies DID NOT necessarily take place specifically in November.
As I have written many times before, the Japanese populace always admired the higher classes and aspired to their ways. Thus, during the Edo period and the growth of a prosperous and thriving merchant culture, these customs were taken on by the townspeople and farmers as shrines , kimono makers , and sweets makers all promoted this event. It was a huge hit and had a huge commercial impact, hinting at things to come with Valentines Day and Christmas in contemporary Japan.

Just why Shichi-Go-San came to be celebrated in November, and especially on November 15th, remains unclear. Some it is because that was the celebration day of one of the children of the Tokugawa Family, ( which ruled during the Edo Period). Tokugawa Tsunayoshi, to be specific

 Anyway, being just after harvest season, it is a perfect time for rural Japanese to celebrate their childrens growth and health in style.

                    And to make everything I have written about above even MORE CONFUSING!

Traditionally, the Japanese considered chidren to be 1 year old at the time of birth. Even today when considering celebrating the various special age events, many Japanese decide to do so on the KAZOE DOSHI ( meaning the tradiotional way of calculating age). That means that many people that celebrate SHICHI-GO-SAN when their children are either 6, 4, or 2 ! Or celebrate their BEI JU ( for 88 year-olds) when they are in fact 87. With the westernization of all things advancing at a steady pace, however, more and more people are celebrating these events according to their MAN doshi ( which is how westerners have calculated age: 0 at birth).

Good places to see families dressed up for Shichi-Go-San in Tsukuba are the Mt Tsukuba Shrine and the Izumi Kosodate Kannon, near Hojo.

1 Comments

• At November 9, 2011, akito wrote:

  hi.

  about the Shichi-Go-San, I once read that it is a celebration for children being able to reach the age of seven. back in the old days, infant mortality was very high that if the boys/girls were able to reach the age of seven it would be very much celebrated. parents would go to the shrine to give offering to the gods to thank their grace upon the child's well-being.

  related to that, the warabe-uta Toryanse (the one that is played on traffic-crossing as a sign that it's safe for people to cross the street) is said to be related to Shichi-Go-San. the lyrics of the song implies conversation between a pilgrim and a guard of Tenjin Shrine, where the pilgrim is pleading to be let pass to make offerings to the gods to celebrate a child's 7th birthday. however, another variation of the song shows the darker contrast, where the pilgrim is pleading with the guards of hell, as he is going to bury the child who dies at the age of 7. (http://en.wikipedia.org/wiki/T%C5%8Dryanse)

  anyway, i also read that for the Shichi-Go-San, it is for the boys at age 3, girls of age 5, and both sexes at age 7, is it true?

  your blog is very interesting, hope you keep writing ^^

It is ironic that with Japan's often gloomy summer rainy season, there is usually plenty more sunshine in mid-winter than there is in mid-summer. And so, though today, the To-Ji (冬至), or winter solstice was certainly the shortest day of the year, it was also one of the sweetest -- with clear blue skies, no winds, and temperatures which were neither too hot nor too cold. In other words, a perfect day for fire-walking, which is what was going on today at Makabe's Kabasan Jinja Shrine, just as it has been on every winter solstice day for more than five hundred years.

When I arrived at the shrine at noon, a dense and excited crowd had already gathered tightly round the area which had been marked off earlier in the day with sacred bamboo (imitake) and rope (shimenawa). Standing on tip-toes (I am not your stereotypical TALL gaijin) I could have a look at what was going on within the sacred space. At the far end, a portable shrine had been set up, with various offerings from the sea (umi no mono), from the fields (yama no mono), and plenty of O-Miki (ritual sake) neatly arranged on an altar which was also adorned with branches of sacred sakaki, which would attract the GODS to this spot.

In the center of the cordoned off space was a neat pyre of chopped pine wood, with some ritual paper representing the deity of the shrine placed on top in the center. Five men, two of them younger, and three much older who were dressed in white robes and head-dresses more reminiscent of the Sahara or Arabia than China or Japan, were busy with various preparations. The oldest gentleman, who I later learned is in his mid-80s, was performing various purification rituals, consecutively waving sakaki, a sword, and blowing a conch (hora-gai).

Quickly tiring of standing on tip-toes, I set about exploring the precincts of this venerable shrine, which legend says was first founded by the semi-mythical barbarian subduer Yamato Takeru, who supposedly prayed at this site for victory in his campaigns of Eastern conquest. Today scores of parishioners clad in white HAPI coats and head-bands were busy chatting in the various shrine offices. Other visitors, from far and near, were buying votive tablets, tossing coins into the main offering box, taking pictures, or just waiting around impatiently for the ceremony to begin.

I was also able to chat with some of the shrine staff about the history of the shrine and the fire walking ceremony (Hi-Watari), which I will relay to you later. But now it was time to get into position for watching and photographing the ritual, and relying on plenty of pent up New York wile and CHUZTPAH I was able to manoeuvre myself into a favorable spot.

At this point, the old men in white were kneeling in front of the altar, muttering incantations with great concentration and solemnity. They then went ahead and lit the pyre, which on the windless day burned beautifully. The crowd watched the flames, as if intoxicated, for more than thirty minutes, as the old priests circled, chanting to themselves, and going through what looked like martial arts KATA (pattern practices), sometimes miming sword strikes which included strong KIAI (cries of EEII). They also would occasionally take colorful amulets from their belts and hold them up to the fire as they circled, looking as if they were seeking the fire's weak points which they would  attack.

As the fire burned down, the younger men used long sticks to create a path down the center of the pyre. When this was ready, the oldest man drew his sword and performed another purification ritual. Building up his courage he let out a strong kiai as he passed through the center of the flames. He then stopped in front of the altar acknowledged the KAMI (Gods) and took a swig of O-Miki. He was quickly followed by the other white-men.

When they were finished, it was the parishioners' turns. They all filed through the fire, and then on to the altar, as if drawn uncontrollably to the sacred SAKE.

After leaving the sacred area these locals proceeded to the shrine office where they cleaned their feet, received a certificate of having participated and settled down for some beverages and snacks. After all the parishioners had passed through the flames, it was time for anyone else who wanted to to do so.

This took quite a long time, as all sorts of folks, young old, mothers carrying babies, passed through the fire.

When I asked those who had just passed through if their feet burned, they all seemed to agree that more than hot feet, it was their faces that felt the heat, from the flames on both sides.

When the last person FINALLY passed through, the old man called out - FINISHED. Then pandemonium broke out; as the crowd rushed into the sacred compound.

Many locals bring metal containers into which they put some burnt wood or embers from the fire. They then keep this in their houses for one year as protection from colds. The mad scramble for these red hot pieces of wood seemed very dangerous, but luckily no one seemed to have gotten burned.

The Mt. Kaba Shrine Fire Walking Ritual had come to an end, and everyone seemed very satisfied indeed.

In 1394, the abbot of the Enryaku-Ji temple, which protects Kyoto from the unlucky North-Eastern direction and is probably Japan's most influential temple, travelled the country making pilgrimages to its sacred sites. One place he and his entourage of monks visited was Mt Kaba, which was supposed to have once been used for sacred rites. This priest, Genkai-Shonin (源海上人), carried out various esoteric rituals which were part of the Tendai Sect and had been brought to Japan from India and perhaps Persia, by way of China where the sect's founder Saicho had come into contact with them. It is from these ancient practices that the current Mt Kaba Shrine's Fire Walking Ritual have evolved, and that is why they have such an exotic air. Please keep in mind that until the Meiji Period (1868-1912) Buddhism and what is now called Shinto (native religious practice) were often combined in a syncretic form of worship.

The fire walking ritual is believed not only to cleanse all those who undergo it of one year's worth of impurities, but also helps to invigorate the sun, which until the day after the solstice gradually becomes weaker and weaker in the sky.

I myself almost took off my shoes and passed through the flames. I was seriously contemplating it... but I got cold feet.

Maybe next year.

2 Comments

• At December 23, 2008, Anja wrote:

  Hi Avi,

  Thank you for this and all your other stories. I always enjoy them a lot. We were all set to go the shrine on Sunday morning, only to find out that there was no bus going to Makabe on that day (and we do not have a car). But thanks to your story I have the feeling that we were still a bit present.

  Anja

• At December 25, 2008, Avi wrote:

  Its too bad that you couldnt have been there, especially on such a fine day! Next time, send me a mail and we can all go together.

  Thanks alot for your comments and have a great holiday season!

The Japanese calendar of annual events has gone through many changes over the centuries, with certain customs variously having been added, forgotten, or transformed into something unrecognizably different from what they started out as. And while the origins and evolution of many of Japan’s most famous NENCHUGYOJI (年中行事、traditional annual events) remain obscured by the veil of their antiquity (by Japanese standards), the rise of one new, but now already widely established custom, occurred in the full light of the Late Showa Period (the late 70s-late 80s), and can be traced in great detail.

White Day Shopping in Tsukuba 

I am talking about White Day, the UNIQUE answer which arose to Japan’s UNIQUE way of celebrating Valentine’s Day, in which WOMEN give gifts (usually chocolate), not only to one SPECIAL SOMEONE or male family members, but (also) to several (or numerous) classmates, colleagues, teachers, etc. On White Day, which falls exactly one month later, on March 14th, the men who have received their Valentine’s chocolate are expected to give OKAESHI, a gift in return, which most commonly consists of marshmallows, chocolate, cookies, or cakes (usually white, or at least light colored), and which as SPECIAL gifts to THAT SOMEONE SPECIAL might take the form of flowers or even lingerie (white, of course! ).

That is why, this week, you will notice a difference in the look of the average shopper at Seibu Department Store’s ground floor food section. Until the store closes its doors on Saturday the 14th, there will be an ever increasing preponderance of men in suits, or older men — well, just plenty of  men in general — types who are not usually spotted in groups food shopping at department stores in Japan. These gentlemen, under pressure, have a daunting task ahead of them: deciding, out of all the possible choices of cakes, cookies and chocolates available at the specially set up, temporary White Day counters, which to purchase as White Day gifts. You might notice that some older men even bring their wives along to help them decide. These women are not picking out sweets for their husbands mistresses (though a few might be!). They are selecting the proper OKAESHI for all the chocolates their husbands received at work. Not returning the gifts would more than likely mean not getting chocolate from the snubbed person next year, and in contemporary Japan, the amount of Valentine’s chocolate one gets is a point of pride. Besides, for the Japanese, OKAESHI is an important part of all social relations in Japan, and not returning a gift would be considered thoughtless or even insulting in some situations.

That is why, considering the one-way, woman to man, Valentine’s Day which has developed in Japan, it is not strange at all that a day like White Day came into being. The only question for me is, why did it take so long?

It took 5 years of perseverance and close cooperation between various confectioners before a chord was struck with the general population’s deeply ingrained sense of GIRI (obligation) and the commonly held  view that all gifts should be returned.

It was only in 1978, more than 10 years after Valentines Day had become a part of Japanese life, that the 3rd generation owner of Fukuoka City’s Ishimura Manseido (石村萬盛堂) Confectionery Shop asked the same question in a letter to the editor of a women’s magazine. Why was there no OKAESHI for the gifts given on Valentine’s Day? He recommended that marshmallows be a feature of any sweet given on the day that he suggested be called Marshmallow Day. It was not until the next year that a group of confectioners got together to promote this new idea, and came up with the name White Day.

In June 1979, a meeting of the the All Japan Sweets and Confectionery Makers Union (全国飴菓子工業同組合) convened in Nagoya and decided to go ahead with a White Day Campaign, which would be implemented in 1981.

The advertising campaign was a big success in the first year, with excellent sales for many of the products which were promoted. For the next 4 years, however, things went downhill. By the fifth year of White Day campaigning, the group of organizers was ready to call it quits. They decided to make one last effort.

That year, 1986, which was meant as one last try at success, proved to be the turning point in making White Day a regular NENCHUGYOJI. In fact, that year ,there was not enough supply to meet the demand for White Day products. Profits exceeded 5.5 billion yen.

Well, for better or for worse, that’s how we got White Day.

So guys, don’t forget. In Japan, its always give and take. If you don’t give back, you don’t get no more! Happy shopping!

The full moon of mid-autumn with pampas grass (susuki)

When they followed their traditional LUNISOLAR calendar, now referred to as the kyu-reki (旧暦, former calendar) or inreki (陰暦), the Japanese were always in tune with the MOON and its PHASES. In fact, under that old system of ordering the days, months and seasons  ( first introduced to Japan from Tang China via  Korea sometime in the mid- 6th century), the days of the month were directly connected to the moons waxing and waning. Thus, it was possible on many specific dates to predict the shape that the moon would take in the sky on that particular night. Most famously, the FULL MOON (満月、mangetsu) would always appear on the night of the 15th (ju-go-ya, 十五夜) of each month.

Since the Japanese government of the Meiji Period ( a time of rabid Westernization and modernization) decided to drop this old lunisolar calendar  in favor of the solar based Gregorian one( in 1873), consciousness of the moon and its cycle  has been ON THE WANE, as the dates of the NEW CALENDAR no longer coincide with the lunar phases. Thus, even though some modern Japanese calendars DO show the KOYOMI dates (in hard to notice, small print) , it is still easy to lose track of when important traditional ceremonies  are coming up. It is ironic, that  it is now CONVENIENCE STORES (an institiution which can be said to bear great responsibility in the precipitous demise of traditional lifestles and family relationships), which help remind the general public about the coming of one of Japan`s MOST ANCIENT AND ENDEARING CUSTOMS-  O-Tsukimi ( お月見, Moon-Viewing). They do this by setting up displays ( which look charmingly home-made) featuring the iconic symbols of the event-  moons and rabbits ( according to Japanese and Chinese legend,  there is a rabbit on the moon!), Tsukimi-Dango ( moon shaped rice dumplings) and Chinese moon cakes, as well as stalks of real pampas grass (susuki, 薄).

Tsukimi-Dango and pampas grass at a conveience store in Tsukuba

 Though the moon`s beauty can be appreciated at any time of year, in Japan doing so is strongly connected with AUTUMN. In fact , in Haiku poetry the word moon- TSUKI (月), by itself , is a keyword indicating the fall. This is not only because at that time of year temperatures and weather conditions are at their most suitable  for such outdoor activity at night, but also because, in the northern hemisphere, the moon seems to be especially large and NEAR to us during the autumn months.　

For the Japanese, whose culture is so connected to the changing of the seasons and the appreciation of natural beauty, viewing this autumn moon ( the Harvest Moon, in English) came to be one of the most cherished and anticipated activities of the year!. There was (is) even the saying- HARU WA HANA- AKI WA TSUKI- in spring cherry blossoms, in autumn the moon! Countless works of art, especially in poetry and painting  focused on the moon as its major motif, suggesting not only beauty, but continuous change, and even revival. Here is one very famous ( and anonymous) classical poem which expresses the SPECIAL  joy of viewing  the moon in mid-autumn:

Tsukizuki ni tsuki miru tsuki wa oo keredo tsuki miru tsuki wa kono tsuki no tsuki ( 月々に月見る月は多けれど月見る月はこの月の月) , which I translate, using the word moon to mean both MONTH and MOON, as it does in Japanese-

Moon after moon  there are so many moons to be viewed, but as for   a MOON-VIEWING moon there is none other than this moon`s moon!

According to the traditional calendar, the months of autumn are the 7th, 8th and 9th, months. These roughly correspond to the Gregorian late August, September, October and early November. The custom of viewing the mid-autumn full moon (仲秋名月, chu-shu-meigetsu),  which appears in the sky on the 15th day of 8th month (sometime in September or October according to the new calendar) while eating , drinking and  composing and reciting poetry, was introduced to Japan from China. The oldest record of such a formal Chinese- style Moon-Viewing party held by the Japanese Imperial Court dates back to the year 856 ( the third year of the Emperor Saikou). However, many scholars believe that the Japanese people had been making offerings to the moon, in order to pray for or give thanks for a good harvest, since LONG BEFORE the Chinese style celebrations were introduced.

The reason for assuming this, is that among the common people ( and later for anyone doing  Tsuki-Mi), it was (and still is) the custom  to offer SATO-IMO (里芋), taro,  to the moon in this season , as part of a general rite of prayer called the HATSUHO-MATSURI (初穂祭り, Festival of the First Harvest）. In fact, an alternate name for the mid-autumn full moon is the TARO-FULL-MOON (IMO-MEIGETSU. 芋名月）, which might just very well be a LIVING CONNECTION with Japans prehistoric, pre-rice cultivating past, when the taro was the staple food of the inhabitants of these islands.

Taro and Tsuki-mi Dango offered to the Moon

Another indication that there was a native Japanese version of the Chinese custom of moon-viewing is the fact that in Japan, it is considered incomplete, or even UNLUCKY to do TSUKI-MI only on the 15th day of the 8th month ( the day the Chinese do it). Doing so is called KATAMI-TSUKI (片見月）, literally, a half-viewed moon. For a full and satisfactoryTSUKI-MI one also had to view the moon and make offerings  on the 13th DAY OF THE 9th MONTH ( called- Ju-san-ya, 十三夜）. It is possible that before the Chinese custom of formal moon-viewing was introduced that the Japanese had a similar custom, involving offerings and supplications to the moon, which took place about one month later. It has also been  suggested by commentators, that the shape of the moon on the 13th ( 十三夜), not quite, but  just nearly full, is more appealing to the aesthetic sensibilities of the Japanese!

Anyway, no matter what the origins, people continue to do tsukimi to this day. Whereas the Chinese have a national holiday and celebrate by eating large, round moon cakes ( to symbolize family unity), the Japanese make offerings to the moon ( by leaving them in a place exposed to the moon-light) of seasonal crops ( chestnuts, persimons, taro, apples), seasonal plants ( bush clover, etc.) and little round rice dumplings called Tsuki-mi dango. Usually 15 ( for the 15th night) or 12 ( for 12 months of the year) of these dango are placed in a traditional tray called a SANBO (三方) . One very  interesting folk belief related to these dango is that your family will have good luck ( and a good harvest) if these little sweets are stolen from your offering tray! Thus, moon-viewing night was an exciting time for kids, who would be permitted, or even encouraged, to steal the neighbors dango. These kids were (are ) called O-Tsuki-Mi Dorobo ( お月見泥棒）。

An essential element for any Tsukimi event is some pampas grass. One thing that stands out in my memory is that every year at moon viewing time, the 7-11 near Doho Park, in Tsukuba, gives out free susuki to any one who wanted it .

The significance of this plant is not only its being emblematic of the season. It also resembles rice stalks (though much larger, they are a member of the same family), and thus, moon viewing offerings symbolically connect the old slash and burn agriculture of prehistoric Japan ( the taro) with the culture of rice ( by the presence of susuki and the rice dumplings, in former times the real rice would not have been harvested yet). Susuki also has prickly leaves and stems on its leaves and is sharp where it is cut off, making it useful for symbolically driving away evil.

Most importantly, the stalks act as YORISHIRO (依代), antennae which attract the spirit of the moon to the offerings ( at New Years Kadomatsu, bamboo and pine decorations, are yorishiro- and on childrens day the poles of the carp streamers (Koi nobori) originally had the same function.

Last night as I watched the Tsuchiura fireworks from afar. I was lucky enough to be able to occassionally see the mid-autumn moon whenever the clouds presented an opening. The people around me were all alternately viewing the Hanabi and the moon. It is hard to say which was more entrancing. Standing where we were, amid the  fields of pamapas grass was a truly moving Tsukimi experience.

If the moon can fill modern man( for whom it is merely a PIECE OF ROCK orbiting around the Earth), with such wonder, imagine how mysterious and even awesome it was to those who had no scientific explanation for it.

Besides providing precious light at night, the Japanese realized that the moon did have an influence on the world around them, the tides, the activities of animals (sea turtles lay their eggs on full moon nights), etc. They also felt a strong connection between the moon and womens menstrual cycles and by extension childbirth.

It is because of this that in Japan, besides the autumn moon viewing events, there were regularly held prayer meetings on particular days of the month ( depending on the community). In Tsukuba, such meetings ( O-Koh, お講) are still held on the 19th of the month. Numerous sacred stones attest to the fact that other nights were once popular for holding these  gatherings at which women prayed for easy delivery and family health. Probably the most common of these stones commemorate prayers on the 23rd night  (二十三夜).

Sacred Stone reading- 23rd night ( ni-ju-san ya), indicating that special prayer meeting were held during that phase of the moon

If you didnt do Tsukimi last night, you still have the chance next month.You too can join the minion of LUNATICS. In fact, the moon-viewing afficionados of old would enjoy not only the  full moon of the 15th, but also, in their uncontrollable anticipation, watch the 14th night moon. This night was called MACHIYOI (待宵), the night of excited expectation! Then after the 15th, day by day, the moon rises a little later and its shape grows more and more cut-off. There are specific names the poets have given to each of these phases of the mid-autumn moon. Last night on the 16th ( of the old calendar) I viewed the IZAYOI (十六や), tonight the 17th, will be the TACHIMACHI-ZUKI (立待月), the 18th the IMACHI-ZUKI (居待月, and so on.

 This year the 13th night of the 9th month (ju-san-ya, 十三夜) will fall on October 30th.

For more on this season read:

http://blog.alientimes.org/2008/11/kaki-is-the-color-and-flavor-of-fall-in-rural-japan/

http://blog.alientimes.org/2008/11/zakuro-pomegranates-and-the-goddess-of-fertility-and-easy-delivery-kishibojin/

2 Comments

• At October 4, 2009, willie wrote:

  Thanks so much for this article. A wealth of information.

  I'll mark this site for further reference.

• At October 9, 2009, Keiko wrote:

  Avi I read your blog on moon-viewing and the last night returning to my house I saw the big, near moon. Very mysterious and beautiful.

  I thought about your story!

  Yhank you.