An Anthropologist in Japan

An Anthropologist in Japan
An Anthropologist in Japan is a highly personal narrative which provides unique

insights into many elements of Japanese life. Hendry relates her experiences
during a nine-month period of fieldwork in a Japanese seaside town. She
sets out on a study of politeness but a variety of unpredictable events,
including a volcanic eruption, a suicide and her son’s involvement with the
family of a powerful local gangster, begin to alter the direction of her
research.
This volume exemplifies how much of anthropological knowledge is a
product of chance, and how moments of insight can be embedded in a mass
of everyday activity. The disturbing and disordered appear alongside the
neat and the beautiful, and the vignettes here illuminate the education system,
religious beliefs, politics, the family and the neighbourhood in modern
Japan. An Anthropologist in Japan is reflexive anthropology in action. It
demonstrates how ethnographic fieldwork can uniquely provide a deep
understanding of linguistic and cultural difference.
An Anthropologist in Japan makes fascinating reading for anthropologists
and for everyone interested in, or studying, Japanese society.
Joy Hendry is Professor of Social Anthropology at Oxford Brookes

University. She has published numerous books and articles on Japan,
including Wrapping Culture (1993), Understanding Japanese Society (Routledge,
1993) and Interpreting Japanese Society (ed.) (Routledge, 1998).
Contents
List of illustrations vii

Preface viii
PART I
Settling in and making contacts 1
1 Arrival…and an invitation 3
2 The neighbourhood: a ‘world of blossom and willow’ 9
3 The hospital…and a strange encounter 16
4 The school…and a fight 23
5 A pilgrims’ trail 30
6 Shiroyama, the Satomi legend and a new look at power 36
PART II
Events to attend 43
7 Wrapping the body: two local festivals 45
8 The housewives’ ‘Club for Life’ 53
9 Cubs, sports and a shock 60

vi Contents
10 Suicide, funerals and the well-wrapped gift 67
11 Paper walls and flowers at the bank 73
PART III
The role of experts 81
12 A foreigner at the ‘Culture Festival’ 83
13 ‘Your Japanese is psychological torture’ 91
14 A volcanic eruption 98
15 Tennis and the ‘surreal’ dinner 103
16 Concerts, cakes and spiritual communication 110
PART IV
Building a framework for analysis 119
17 New Year: shrine, mochi and a tea ceremony 121
18 Valentine’s Day, and the 6th years pick on Hamish 129
19 The gang-leader’s wife 135
20 Unwrapping the argument 141
21 An artistic farewell 148
Afterword 154
Index 156
Illustrations
1 Drumming at the festival 49

2 Callum dressed up for a photograph at the local
historical festival 51
3 The flower-arranging class 86
4 The tennis coach at the ‘surreal’ dinner 108
5 Well-wrapped cakes 115
6 Unwrapped offerings to the gods 116
7 Mochitsuki at New Year 127
8 Farewell at the school 151
Preface
The main body of this book is a personal, narrative account of a nine-

month period spent investigating the subject of politeness in Japan. The
work was mostly carried out in a seaside town, here depicted by a pseudonym,
some two hours by train from Tokyo. Residence in this town, as a family
with children attending the local school, brought us into contact with a
fascinating cross-section of Japanese life. Documenting glimpses of this life
is one aim of the book. The account follows some of the key events of the
stay, more or less in chronological order, and it introduces the reader to a
sample of local characters, slightly fictionalised in some cases to preserve the
anonymity of the real people, but none the less lively and interesting for
that.
The purpose of the project was an anthropological study, and the account
is written to document the way in which knowledge is acquired during such
an endeavour. The main method of research is participant observation, a
practice where any part of daily life may be of professional interest, and the
material has been selected to trace the way small pieces of information and
possible interpretation gradually grew into an overarching framework of
analysis. Much is learned by chance, picked up suddenly and without warning,
and moments of insight are often embedded in a mass of everyday activity.
The long-term nature of anthropological study makes it possible to benefit
from new ideas which occur unexpectedly like this, and even to rewrite the
whole project if the circumstances demand it. It is not always easy to explain
to grant-giving bodies, and colleagues in other disciplines, why
anthropologists feel they can be rather vague about their initial aims when
setting out for a period of fieldwork. This book not only documents a
fairly radical change in purpose, but also aims to demonstrate the value of
Preface ix
making that change. If the project had been too tightly delineated in the
first place it might have been impossible to institute the kind of beneficial
adjustments which took place, and the most interesting part of the result
would have been lost.
Another advantage of participant observation is that the researcher comes
to know groups of people rather well, and informal conversation with them
allows for a check on the sorts of formal answers they may give to a
questionnaire or one-off interview. There are often clear differences between
what people say they do and what they actually do, and both differ again
from what they say people ought to do. Given time, an anthropologist can
identify all three levels, and these may be significant in themselves. The
ideals people hold, even if they don’t live by them, form an important
element of any society, and people who consciously reject the ideals of their
society may be amongst its most interesting members.
Moreover, finding out what people feel it is appropriate to say under
certain circumstances, especially if this is different from their own individual
behaviour, may reveal important information about modes of
communication in that society. Any people may talk to a foreigner about
things they have read about their own society, or they may modify what
they say to accord with perceived ideas about the expectations of the foreigner.
To take a specific example, Japanese educators are aware that aspects of their
system have been criticised in the wider world, and they may talk at length
to foreign researchers about government proposals for changing these
elements, though they personally feel that the status quo is perfectly acceptable.
This could be described as diplomacy, or simply a polite way of respecting
the ideas they expect the foreigner to hold, and short-term Western research
on Japanese education is riddled with superficial niceties of this sort, which
are then perpetuated as Japanese readers repeat them to new enquirers. This
kind of ‘respect’ is itself an aspect of Japanese communication, which operates
within the society too, and it is thus an important topic of study in its own
right. In any society, people adapt their conversation depending on whom
they are addressing, and what they say to an intimate friend will be different
to the polite comments they may choose for a relative stranger. The study of
the nature of these adjustments requires a considerable investment of time
and care.
A further challenge for a researcher from a country like Britain, where
politeness is already an important element of everyday life, is that he or she
will expect to find the same sort of communication in another language.
Learning words for ‘please’ and ‘thank you’ is often amongst the first things
x Preface
one seeks to do when travelling abroad, but the dictionary equivalents may
have very different connotations in another society, and may be used at
different times. In Japanese there are several words and phrases which
correspond approximately to the English usage, and they each have further
implications based on the relationship which exists between the people
using them. Some other languages have no equivalent at all.
It is another important part of an anthropologist’s work to delve beneath
the dictionary definitions of words used in the language of the people they
are studying, and their role beyond the strictly linguistic is to place that
language in its appropriate social context. Indeed, social relations themselves
form one of the main focuses of anthropological study, and the way these
are expressed through language is one of the keys to understanding them.
Native speakers tend to take a lot for granted in their everyday communication,
and this is one reason why it is thought to be an advantage for anthropologists
to be operating in a society which is not their own, as they must of necessity
learn to stand outside their own expectations in discerning conventional
usage.
Language is also important to anthropology because it is through language
of one sort or another that people express their classification of the world
around them. To gain an understanding of the thought processes of people
who have grown up with another language, it is vital to work out how they
classify the world in which they live, and the way they assign value to people
and things in that world. When people from different backgrounds speak
to one another in a common language, such as English, they may fail to
communicate fully because each has a different idea of the meaning of the
words he or she is using, sometimes even if both are native speakers. When
both are using their own forms of politeness, the problems are compounded.
In Britain, Japanese visitors are said to be very polite, for example, but
those Japanese visitors are not always happy with the treatment they receive.
They may even be trying, politely, to communicate dissatisfaction, but they
fail to make themselves clear, and the complaint is lost. People from other
linguistic groups may make themselves too clear, and sound ‘rude’ in English,
simply because they do not have the words in their own language to soften
their tone. Those whose languages do not have an equivalent for ‘please’ to
place at the end of a sentence are particularly vulnerable. On the other hand,
a good understanding of such linguistic niceties is a powerful tool to effective
and even manipulative use of language.
Help in overcoming misunderstanding between people from different
backgrounds is an important element of what anthropologists can offer to
Preface xi
the outside world once they have completed their studies; the subject matter
of this book is not only about how such understanding is gained in the
first place, but also about how deep the misunderstanding may be. The
book therefore not only documents the way in which anthropologists work,
it also identifies some of the specific forms of communication which are
prevalent in Japan, and the way these may differ from the expectations of an
English speaker. Since the general principles are much broader, the book
could be of interest and value to anyone who operates seriously with people
whose native tongue is radically different from their own.
As it turned out, this book and the study on which it is based go well
beyond the use of spoken language, for it was gradually discerned that
politeness in Japanese is communicated in all sorts of other ways. These
modes of communication, which I came to call ‘wrapping’, are not confined
to Japan, and it eventually became an interesting part of the work to seek
parallels with other societies. The significance of ‘wrapping’ will become
evident during the course of this book, but those who want to follow the
ideas further should refer to the results of my study which were published
in Wrapping Culture: Politeness, Presentation and Power in Japan and Other Societies
(Oxford: Clarendon Press, 1993).
The original plan for this project made no mention of wrapping, however,
for, in a way which probably reflected my prior understanding of politeness,
I set out to make a study of ‘speech levels’. More precisely, I was looking at
a part of the Japanese language known as keigo, which incorporates very
specific ways of expressing respect (a literal translation of keigo is indeed
‘respect language’), but also of humbling oneself, and of generally raising
the tone of a conversation. I was particularly interested in the way the use of
this form of language expresses social distinctions and reflects social
relationships, notably hierarchical ones, for textbook examples always seemed
to couch their explanations in terms of hierarchical difference.
I had been inspired to take up the subject during a previous piece of
fieldwork in Japan, when I had been focusing on the study of pre-school
education, which seemed to impart the experience of hierarchical difference
in a way which I thought would be interesting to follow up. I had also been
advised by a very good friend that my student Japanese was sounding too
informal, now that I was a university lecturer, and I had started studying
keigo in my spare time. The two things came together, I thought, and I
applied for a grant to return to Japan and make a detailed study of keigo,
xii Preface
which would help me learn more about the hierarchical distinctions which
seemed crucial to understanding social interaction in Japanese.
In preparing for the trip, I read general sociolinguistic theory about the
use of politeness and ‘speech levels’ in different languages, and I gathered
material already written about the specific case of Japanese. There is plenty
written on keigo by Japanese authors, some of it serious linguistic and social
analysis, some of it straightforward advice to native speakers who lack
confidence in its use. Reading this abundant literature was a time-consuming
task, for my Japanese reading speed is plodding, to say the least, but I was
lucky enough to find a Japanese anthropologist, Yoko Hirose, studying in
Oxford at the time, who not only agreed to help me to find and sift through
the literature, but also became a part-time research assistant on her return to
Japan.
This was a great help, because it became clear from this reading that the
use of keigo is so embedded in the social relations of the people engaged in
its use that a foreign researcher without a specific role in that society could
well have an adverse influence on the language she heard. Yoko was taking
up a position on her return which would involve much use of keigo and she
agreed to act as a kind of ‘mole’, reporting back to me regularly on the
observations she would make. She also continued to read and draw my
attention to books and papers which appeared, and when my interest shifted
to ‘wrapping’ she helped me to find works on that subject too. Although
she is only mentioned occasionally in the text of this book, I owe her an
enormous debt for sharing her time and ideas with me.
The reading and discussion we did in Oxford helped me to realise that I
should try to find a location where I could fit into a community in my own
right; as all the books reported on the greater use of keigo by women than
men, it seemed that at least gender was on my side. A small pilot study
amongst Japanese women of different social backgrounds living in Oxford
helped to sharpen my initial focus as well as giving me a little extra confidence
with my own use of this complicated linguistic system. Since I would be
taking my children to Japan, I was encouraged by this first study to plan to
supplement formal investigations with informal observations of language
use amongst housewives and mothers I would meet through them.
In a nutshell, this is as far as the project had gone when the narrative
opens, but it would be useful to make clear how this field trip fitted into
my longer-term research in Japan, if only to clarify references in the text to
previous visits. The research mentioned above on pre-school education had
Preface xiii
been carried out five years previously, in the same town, also with my
children, so we had several friends and prior contacts, some of whom appear
in this text too. This time, however, we lived in a new neighbourhood,
which will be described in detail in Chapter 2, while Chapter 1 provides
information about the first location and how my experience there influenced
the choice of this new project.
Even this prior field trip was already my second major piece of participant
observation. The first, on the subject of marriage, and the relative merits of
‘love’ and ‘arranged’ meetings, had been carried out in a completely different
location, in a village in Kyushu, and we did return to that field site during
the stay described here. Indeed, I made the visit a part of the study of keigo,
and it was useful to encounter regional variation. There is reference in the
text to this first visit, briefly in Chapter 6, but mostly in Chapter 18 and
subsequently. I had stayed for a year on that occasion, so I came to know the
villagers well. They were keen to see how my children were growing up, and
some were game enough to answer questions yet again.
Finally, I had also spent several months living in Tokyo even before I
took up the study of anthropology, and three of my friends from that visit
appear in this book too. One is Takashi Tamaru, whose father’s death is the
subject of a part of Chapter 10, another is Kazuko Onishi, for whom I tried
a bit of match-making in Chapter 17, and the third is Takako Shimagami,
the heroine of this text, who twice introduced me to the area where we
worked, and generously allowed me to share her family and social life on
both occasions. Anthropologists can be quite a burden, so inquisitive are
they about every minute detail of ordinary life, and it is difficult to find
words enough to express the gratitude I owe to friends such as these, especially
Takako, who also took care of many of our practical needs.
It will be clear from the text which follows how much debt an
anthropologist builds up in his or her fieldwork, and this is a good
opportunity to thank again all those who cooperated in the project. In
general, Japan is an excellent place to do research, for people tend to respect
academic inquiry, and respond with goodwill to all kinds of requests. Working
with children in tow builds up another set of obligations, however, and I
will for ever be grateful to the parents who helped me to negotiate the
Japanese school system, to the teachers who put up cheerfully with two
strange foreigners in their otherwise monocultural classrooms, and to my
former student, Jenny Davidson, who came along to help out with domestic
life, and certainly helped to keep us all sane.
xiv Preface
Acknowledgement must also be made to the Economic and Social Research

Council (United Kingdom) for the grant (reference no. G0023 2254/1)
which funded this research, and to Professors Yoshida Teigo and Suzuki
Takao who made it possible for me to be attached to the prestigious Keio
University, to take advantage of its library and other facilities when I was in
Tokyo, and to meet the now late Andrew Duff-Cooper, whose support is
acknowledged in Chapter 13. They also invited me to give the seminar
papers which are mentioned in the text. Finally, I would like to thank
Annabel Black, Paul Collinson, Jenny Davidson, Takami Kuwayama, Glenda
Roberts, Judy Skelton, Maren White, Jane Wilkinson and Teohna Williams
for kindly reading drafts of the text, and making invaluable comments.
I trust that none of these people will object to the very personal nature
of this book, which I would like to think will make a small contribution to
a reflexive kind of anthropology, and those whose names I have changed
will appreciate that I had their own interests in mind. As mentioned above,
a researcher, especially a foreigner, can hardly fail to influence a project
about a subject as socially embedded as politeness. Indeed, any anthropological
investigation involves so much of the personality and background of the
researcher that it has become an issue of some concern in the field. Perhaps
paradoxically, then, this book seeks to demonstrate, precisely through a
detailed examination of the personal life of the researcher, the unique value
of the methods of anthropology for deep and serious understanding of
general linguistic and cultural difference.
I hope that the book will also provide interesting and revealing glimpses
of Japanese life. It will soon be clear that no attempt has been made to paper
over the cracks. The disturbing and disordered have been included along
with the neat and beautiful. The vignettes presented are necessarily cursory
and truncated, but they include aspects of the education system, of religious
beliefs, of politics, albeit mostly the underside, and of the family and
neighbourhood in modern Japan.
Finally, I hope that the book may make a contribution to the wider aim
that I believe is made especially possible by the subject of social anthropology,
namely to help overcome the dreadful propensity of people to misunderstand
one another.
JH
Oxford, 1998
Chapter 1
Arrival…and an invitation
The development of the research idea explained, some needs of fieldwork

outlined, and first steps taken to set up the project.
Toyama lies almost at the tip of the Boso Peninsula, a few degrees
inside sub-tropical latitudes. This factor allows its inhabitants to cultivate
fields of flowers while much of the rest of Japan is still waiting for the
winter to pass. Tennis and golf are played here throughout the year,
and in the summer long sandy beaches rarely fill with the hordes of
bathers found nearer to the urban sprawl. The sea is cleaner, too, and
the surrounding hills provide a cool retreat when the heat becomes
excessive. A string of villages spread away on either coast, home to
fishing families who help keep the nation’s culinary demands supplied,
and inland, beyond the developed area of golf-courses and other sports
complexes, farmers grow carnations and keep cattle. Rice and vegetables
are grown too, for this is a green and abundant piece of land.
As I sat on the air-conditioned express train, approaching Toyama at
the end of the long journey from my home in England, I began to
experience a feeling of exquisite anticipation. Initial plans had been
made, leave from normal routines had been secured, and funds for the
next nine months were safely in the bank. During the course of the
flight from London the anxiety of the last frenzied weeks of preparation
and desk-clearing had gradually lifted, and I had been able to turn my
undivided attention to thoughts of the time ahead. Life during fieldwork
is ostensibly in one’s own hands, to arrange in the way which seems
most appropriate to the research. On the other hand, anything might
happen. An anthropologist is his or her own chief research tool, and
any or all of the encounters which arise ‘in the field’ might contribute
to the final result.
4 Part I: Settling in and making contacts
The July sunshine, an hour before an infernal source of heat impeding

and irritating the transfer of my luggage from one station platform to
another, began to glint appealingly through the abundant foliage which
grows between the railway line and the sea. This part of Japan is
separated from the super-populated central plain, where Tokyo lies,
by a range of mountains which runs right down to the coast. As the
train makes its way through the tunnels, built to provide a link, the
developed part of the scenery gives way by degrees to a more relaxing,
rural aspect, a gentle contrast with the dense, hurried environment
which pervades the north of the prefecture.
Some five years before, I had spent six months living in Toyama, in
a fishing community a few miles from the centre of the city. The south-
bound train passes through the local station, and I was able to look out
of the window and see the tiny house we had called home during that
time. It was a white splash lodged between the fields of ripening rice
and the darker green hills which lay behind. My children had been
small. Callum had learned to walk there; Hamish had run down the
road each day to play with his friends at White Lily Kindergarten. Our
nanny had fallen for a local boy. She had also fallen off her bicycle into
a rice field after having too much sake at the station bar.
This incident had brought about an interesting development in our
relationship with the headmistress of the kindergarten in whose house
we had lived and who helped in many ways with the research I had
been doing on pre-school education. It was just one in a series of
impromptu events which add leaps and bounds to the sum of
knowledge gained during fieldwork. Such insights contrast sharply with
the small, rather predictable steps made in the planned progress of
research, and sometimes spark off a whole new line of thinking. In fact
it was this headmistress, Mrs Takahashi, or Mrs T, as we came to call
her, who had provided direct inspiration for the new project on which
I was about to embark.
She was a well-dressed woman, with an extraordinary presence,
and she spoke, almost always, in formal and extremely polite language.
She seemed to choose her words carefully, insinuating meaning far
beyond a simple translation of the phrases, and I had often felt in a
situation of competition when conversing with her. She had a way of
putting people on their best behaviour, of keeping them in order, and
she also seemed somehow to inspire most of her associates to work
extremely hard – for her and her kindergarten, or on its behalf, though
certainly not always without private complaint.
Arrival…and an invitation 5
It was the language which had interested me at first. I had been attempting
to notch up my own Japanese during that stay, using a book on the subject
of keigo, which covers polite, respectful and formal language. However, while
it helped me to get the phrases right, it failed to explain the range of
possibilities which appropriate language could open up for influence and
self-presentation. Officially, keigo is a way to express relative hierarchy; in
practice it seemed to be much more, and this is what I hoped to investigate
in the new study I was about to start. What exactly were Japanese people
doing with these niceties of expression, layers of politeness and subtleties of
meaning?
My previous research had involved much time spent with mothers
and their young children, and I had learned that it is important to acquire
these different levels of politeness as early as possible. Mothers took
trouble that the tiniest of children should hear only the most exemplary
language, and they would carefully repeat phrases appropriate for
particular situations, sometimes even if there was no adult present to
hear them. I had been told that those who learn later never quite
achieve the same convincing facility with the use of these special polite
forms, and since Japanese, like their British counterparts, judge one
another by their manners of speech, this seemed also to be an important
way to pass on social allegiances.
So here I was. I had received a grant from the British government,
and I had arranged to spend nine months looking at this Japanese
politeness phenomenon. Prior reading had made clear that there is
considerable variation in the use of polite language, both regionally
and socially, so I planned to spend a few weeks travelling around a
little and discussing my project with Japanese friends and scholars.
Since my children, now aged 6 and 9, were shortly to join me again, I
also needed to find a school for them, and arrange accommodation.
Toyama was my first port of call.
An old friend, Takako, whom I had met on my very first visit to
Japan some fifteen years earlier, now lived in Toyama, and she had
been a pillar of support the previous time. She had found and introduced
me to Mrs Takahashi, explained the various local facilities for mothers
with babies and small children, and turned up regularly with enticing
invitations to escape from the occasionally rather claustrophobic
atmosphere of the house and kindergarten which became my major
work-place. Her children were even younger than mine at the time, so
we had shared a common interest in the subject of study, and we had
often discussed details of the work in more relaxed surroundings.
In the interim, Takako had brought her children to England, and together
we had pondered the best way to put the new project into practice. The
study of politeness could be quite slippery, since declaring an interest might
make people self-conscious, shrouding their normal behaviour with a front
of unusual politesse, or impoliteness. Should I therefore invent another subject
of study so that I could listen to people’s language without their knowledge?
It hardly seemed ethical. I would certainly need to get to know people so
well that they could relax in my company. I would also need to see the same
people in several different situations so that I could observe the way their
language changed.
All this is of course quite possible using participant observation, but I
would need to establish relations with an existing group of people who
know one another well – a village, a neighbourhood or a work group,
perhaps – so that time could be spent with the same people in different
activities. I could then not only talk to individual people and ask them
questions, I could also listen to them talking amongst themselves. I could
have them explain not only their own behaviour, but also that of others
around them. So I needed to find such a group – not just a home, and a
school, but some kind of a group to attach myself to, to spend time with, to
live amongst.
In the case of this new research, it also seemed a good idea to try to
join several groups, so that I could observe the variation in politeness
amongst different types of people. The language of White Lily private
kindergarten contrasted sharply with the local dialect of the fishing
families who lived around it, for example, but I wasn’t sure how
representative of Japan Toyama would be. Hence the decision to travel
first. Yoko, the research assistant I had recruited in Oxford, would be in
Tokyo, only two hours away, but I had been offered reduced rates for
the children at the English school in Kobe, several hours beyond that. I
planned to make a temporary base amongst friends while I looked into
the various possibilities.
As the train pulled into the station, Takako stood on the platform,
smiling broadly, a small daughter clutched in either hand. We had barely
exchanged pleasantries when she issued me with an invitation, one
which offered an instant solution to several of my requirements. It was
her daughter’s birthday the next day, she explained, and her friends
would come round accompanied by their mothers. The group formed
the hard core of a collection of young housewives whom Takako met
regularly. She was close to these women, so she felt we should come
clean about my intentions, but she also saw no reason why I should not
become a member of the group myself. They engaged in a number of activities,
Arrival…and an invitation 7
some associated with the kindergarten attended by their children, which

happened to be my old place of research, but others purely recreational. I
could certainly join their tennis class, Takako thought, and we’d think of
plenty more opportunities to meet.
Furthermore, one of these women was about to vacate a house,
which belonged, like Takako’s, to the hospital where their two husbands
worked as doctors. Takako suggested we ask her about it. If it was
suitable, the hospital might be prepared to rent it out to me for a few
months. Another of the women in the group was married to a member
of the family which owned the hospital. He worked in the office, where
he had great influence, and Takako felt sure we could arrange something
through him.
As if this wasn’t enough, Takako had even been down to the local
Education Office to enquire about schools. The response had been
quite encouraging, for my boys had been offered places, but not in the
local school attended by all the other children in the neighbourhood.
Since they knew little Japanese, it had been suggested that they attend
a more central school where there was apparently a special class they
could enter. This school was also the showpiece of the town, with the
latest facilities, so it would be worth having a look, she thought. Again,
one of the mothers coming to the party could help, for her son was
already enrolled there.
What a welcome! After twenty-two hours of travel, with a nine-hour
time-change, I was feeling slightly jaded, but this was all excellent
news. Takako had found an existing set of people for me to join. Her
group of friends (or nakama) could become one I would get to know
well too, with no need to invent excuses to meet, and I could see
them in a variety of situations. Though they would know of my interest
– and, indeed, at least one was most self-conscious about her language
at the party – hopefully, they would see me so often they would
forget to behave in an extraordinary way.
Takako was certainly doing her best to help out again. The party
was not until the next day, and although I felt so sleepy during the
course of it that I had to slip away, I was able to meet everyone, and
broach all the appropriate subjects. We ate bowls of fresh fruit with a
wonderful cake, and drank coffee spiced with Bailey’s. I found out
about houses and schools, and set up more initial contacts in a couple
of hours than I might have hoped to make in a good week’s work.
Takako’s friends seemed equally enthusiastic to join in with the project,
and I went off to doze feeling most positive.
During the following few weeks I did travel around, making a preliminary
survey of differences in polite language in various parts of Japan. I also
looked at other possibilities for the long-term study, but I found nothing
as appealing as Takako and her Toyama nakama. I visited the English school
in Kobe, and I was even shown some of the strange hybrid accommodation
an associate of the head thought might appeal to a foreigner, but when I
found my children would be especially welcome because they desperately
needed native speakers, I decided that we might as well stick with a Japanese
school. As the start of the school term began to approach, then, I returned
to Toyama and moved into our hospital house.
Chapter 2
The neighbourhood
A ‘world of blossom and willow’
Establishing good relations with members of the immediate

neighbourhood, getting to know its inhabitants, and making some
discoveries about its history.
The house we were to live in was adequate for our needs, and once
we were inside, with the doors and windows shut, it was quite charming.
It had a small entrance hall, with a cupboard for the shoes in the usual
Japanese style, and a surface on top which later became the showplace
for the creations I brought home from my flower-arranging class. To
the left, there was a well-equipped kitchen, with a table and enough
chairs to accommodate us all for family meals, although the fit was a
little tight for the less trim Western body. To the right was the bathroom
and loo, and one Western-style room, with its own hinged door. Through
beyond the kitchen were two rooms joined by a set of sliding doors,
with springy tatami matting on the floor, and spacious cupboards along
the whole of one wall.
This last arrangement is appropriate for the traditional Japanese
lifestyle. During the day, one sits, works and plays around a large, low
table, close to the fresh, reedy aroma of the distinctive tatami mats,
which can be smartened up with cushions for entertaining. In the
evening, the table is raised, and mattresses and covers are brought out
from the cupboards, to be laid down for sleeping. I decided to put the
children in the inner room, so that their door could be slid shut in the
evenings. The Western room I set aside for Jenny, an ex-student who
had gamely agreed to come and share the experience. I made my
own sleeping area in the middle room, which during the day was a sort
of helm of operations, also containing the cooling/heating machine
and the television. Fortunately, for most of the time we were there, I also
had a room where I could work, on the second floor of Takako’s house next
door.
Most of the windows ran along the back of the house, a row of
sliding glass doors, which could be further secured by pulling across
the metal storm shutters. There was a narrow path beyond this, enclosed
by a thick hedge, which cut out the view of, but not the sounds from,
a neighbour with a loud, petulant voice which easily out-ranked in
decibels those of her two small, rather pathetic-sounding children. In
the summer, this was irritating, though I was slightly comforted to know
that she was usually so wrapped up in keeping order in her own home
that our noisier children would probably go unnoticed. In the winter,
when we carefully sealed out the cold, she could hardly be heard.
Outside the front door, the view was very different from our last
Japanese house. Immediately we had to make a sharp turn to avoid
walking into the rusting iron stairway which led to the upper apartment
of this hospital house. We then found ourselves in a rough gravelled
area which served as a space for the neighbour’s car, our four bicycles,
and all manner of children’s games. To the left was Takako’s house,
with a slightly domesticated space at the back acting as home to a
swing and a children’s table and chairs, though it didn’t quite qualify to
be called a garden. To the right, separated a little by some foliage, and
a dip into an area which had been cared for on a longer-term basis,
lived the Tanaka family.
On its fourth aspect the compound bridged the deepish brook running
parallel to the narrow approach road which closed off the square. Little
more than an asphalted path, though big enough to allow a motor
vehicle through, this thoroughfare led out to a busy main road, some
fifty yards to the right. To the left it provided access to more houses
and, as I was later to discover, a quiet and quite fascinating path through
to the children’s school. Another couple of houses stood opposite, set
back from the road, and one of these had a carefully cultivated garden
in front sporting an abundance of bonsai trees.
It is customary in Japan to take a small gift to the neighbours when
one moves into a new house. It is also usual to contribute to a monthly
collection for immediate local expenses, to expect to be asked to
cooperate with the cleaning of paths and streams, and for a notice-
board to circulate at regular intervals with news of local interest. I knew
all this from previous experience, and I decided enquiries about this
sort of activity would not only be prudent for future relations with
people I might meet, but also perhaps make possible another group
for the purposes of my research.
The neighbourhood 11
I thus approached Takako. She was not entirely encouraging. She did tell
me the names and occupations of a few of the neighbours, including
information about those with children, although it was only one of the two
houses opposite which had any approximately the same ages as ours, and
these were girls. She also outlined the duties expected, which included turning
out on a Sunday morning once a month to clean the brook – which she
referred to as a ditch.
She had herself been responsible for collecting the neighbourhood
dues in a previous year, but she complained that some of the people
in the group were either too mean or too poor to pay so she had
ended up having to subsidise them. The system actually made provision
for such recalcitrants, by taking on their debt as a group, but the sums
were so small that Takako thought her own solution less troublesome.
The monthly sub was the yen equivalent of between one and two
pounds sterling, slightly variable according to circumstances. Evidently
not everyone in Japan is as wealthy as one might have been led to
expect.
Initially, then, I made a fairly formal visit to the current administrator
of our immediate neighbourhood group, who assured me I could live
there on a temporary basis without making this expensive contribution.
I insisted, however, explaining that I wanted to become a proper
neighbour, and I would also like to receive the circulating notice-board.
He agreed, though his dismissive remarks about some Koreans who
had formerly lived nearby made me hope that we would be classified
differently in his assignment of value to humans who had the misfortune
not to be born Japanese. ‘What were they like?’ I had asked about the
Koreans. ‘Well, they were Koreans,’ he had answered. That was
apparently enough.
I also asked him to explain the wider administrative system, and to
give me the names and addresses of the characters, political and
bureaucratic, who saw to the day-to-day running of life in this part of
the city. I asked him, too, about events which affected us on a
geographical basis. Eventually I planned to spread my net wider than
the immediate neighbours, and I wanted also to try to characterise our
location in the make-up of the city. He was a little reticent on this last
question, and, indeed, about the inhabitants of our own larger district,
but he told me of an area sports-day which was soon to be held, which
did prove useful for meeting more people, and explained that I had
missed the annual festival.
Actually, I had not missed the annual festival entirely, for the evening
air had been full of the strains of drums and flutes when I stayed with
Takako in July. This had been the children practising, she explained, for
during the day itself, huge floats are pulled around different sections of the
neighbourhood, carrying young musicians, who take it in turns to provide
the incessant accompanying music. Money is also collected from the houses
as a float lurches by, but to their shame, the administrator admitted, the
residents of our particular section were so uncharitable that no one had
organised for a float to come round our way. That shocked me, for though
few people will assign any religious meaning to these local festivals, most are
willing enough to take part.
It seemed that there was something strange about this little
neighbourhood, indeed about the wider district. I was definitely not
being told all. Takako had only been there for a shortish time herself.
She had previously lived in a much more friendly part of town where
her neighbours had not only been charming and welcoming to the
incoming doctor’s family, they had also made her a part of their lives.
She was therefore rather scathing about this new location. She had
decided not to bother to try to integrate further since her family was
likely soon to move away. My own previous experiences had also
been much more positive, but I would not give up so easily. I decided
to make some further visits.
My immediate neighbours on the other side seemed nice enough.
Mrs Tanaka was a middle-aged woman with two grown sons, who
came around with some of their old toys when she heard I had two
younger boys who were shortly to arrive. I saw her regularly, for hers
was the next house on the list for the circulating notice-board, and the
rule was that this should be passed from hand to hand. She lived with
her husband, whose younger brother turned out to be a teacher at the
boys’ school, and her husband’s mother. The family had apparently
been there for longer than anyone else in the immediate vicinity, and
the grandmother was also said to be the oldest person in the
neighbourhood. I decided to make a special visit.
Mrs Tanaka senior was bed-ridden, but she was by no means unwilling
to talk. Indeed, she seemed to welcome the opportunity to have
company for a morning. Her bed was in a back room, facing a window
which overlooked a long, rather pretty garden, and she sat propped
up with pillows, chattering away at speed. She was very old and quite
wizened, full of self-pity about her difficult life and current condition,
but she was also happy to reminisce about the way things used to be.
She went so fast, and in such a rambling fashion, that I had trouble
keeping up, but some of her tales were intriguing.
The house we sat in was indeed one of the oldest in the neighbourhood,
she recounted, but everything had changed completely since her youth.
This was an area where people would come to have fun, she sighed, and she
herself had been one of the major attractions. Her nickname had been
Osato – a possible translation of this is ‘Sugary’, or perhaps ‘Honey’ – and
life had been so good. The house itself had been a restaurant, serving
traditional Japanese food, but there had been all kinds of other entertainment,
it seems, here and in most of the houses around. She tried to give me a
more detailed description of the activities which went on, including the use
of a neighbouring building comprising two storeys of very small apartments,
but some of the vocabulary was perhaps mercifully lost on my innocent
ears. In a typically Japanese fashion, we became involved in the analysis of a
charming euphemism about a world of flowers and trees, willow trees to be
precise. Later, at home with the dictionary, the meaning was clarified. She
had been describing the ‘world of blossom and willow’, quite simply a ‘red-
light district’. So this was the history of the area I had picked out for my
children. Thank goodness the Council had taken over the building in question
to house people on welfare.
During the Second World War, there had been a shortage of rice,
with a consequent lack of sake, so the Tanakas’ business had collapsed.
Since that time, many people had moved in and out of the
neighbourhood, and there had been some reconstruction. The sites of
the hospital houses, occupied by Takako’s family and ourselves, had
also been bars in the olden days, Mrs Tanaka senior recounted wistfully.
The only place left retaining any of the old atmosphere was the ‘eel
shop’, a specialist restaurant out on the main road. Here they still knew
a thing or two about looking after the customers, she said, and I resolved
to make a visit there too.
Mrs Tanaka senior was otherwise rather dismissive about her
neighbours. The Koreans, who had reputedly been in the pachinko
pin-ball parlour business, had been kawatta, ‘different’ or ‘odd’, so she
had hardly spoken to them. A little farther out, but part of the same
women’s group, were some farming people, but all they wanted to
talk about was the success or otherwise of the rice harvest, so she had
pulled out of that organisation. Women in general were far too full of
gossip, she felt, always concerned about who’s doing this and who’s
doing that. She used an expression for ‘outsiders’ to refer to a wide
range of people, and my overall impression of this old lady was that
the life she had known and loved had shattered many years ago,
perhaps with her youth, as well as with the war.
My visit to the ‘eel shop’ a few days later clarified the situation quite a
lot. This was now a most respectable establishment, which I had already
noticed on the corner of our access road for its distinctive exterior. Built
in the style of a nineteenth-century town-house, smartly maintained with
fresh white paint and an attractively shaped gabled roof, it stood out from
an otherwise uninteresting row of modern buildings. A tasteful sign stood
in front displaying the name in a flourishing hand, which appeared again
on the cloth curtains that hung during the day in front of the sliding
entrance door. Inside, too, the décor was attractive, though in a subdued,
entirely unostentatious way.
The daughter-in-law of the family which ran the ‘eel shop’ was among
Takako’s acquaintances, for their grandchild attended White Lily
Kindergarten, and the mothers stood together daily waiting for its bus
to pick up their children. Sometimes she came to the compound
between our houses to push her younger child on the swing behind
Takako’s house, and she had called me over to the back of the restaurant
one morning to see the bucket of wriggling eels one of the employees
was washing out. She was sure her father-in-law would be pleased to
talk to me. He knew the area well, and he had a huge circle of
acquaintances.
The ‘eel shop’ turned out to be among the best-known restaurants
in town. Mr Izuki was indeed a willing informant, and secured our further
business by inviting me, for our talk, into one of the private dining
rooms which we later hired to celebrate special occasions and entertain
important visitors. It was an upstairs room, with a view over the houses
to a white castle on an intriguingly none-too-distant hill. A slight breeze
blew through the mosquito netting, moving the warm summer air and
emphasising the aromatic atmosphere, a combination of the cedar room-
posts and the fresh tatami matting.
Although Izuki-san had himself bought and developed the ‘eel shop’
some years later, he confirmed that the area where we lived had
previously been a red-light district, a place for entertainment within
easy reach of the big hospital across the road. It had survived the war,
though with a considerable drop in quality, only to be virtually snuffed
out in the early fifties when the system of licensed prostitution was
stopped. Many of the people who had owned or worked in the
establishments in question were still living in or near their original houses,
but they sought their livelihood elsewhere. It was possible, I supposed,
that some of them had turned to illegal ways of making a living, if the
law had suddenly put them out of business. This would perhaps explain
the feeling I had that there was something still to know.
I visited Izuki-san again later to discuss keigo, and the importance of care
for the customer. He talked about the way an initial polite approach to
strangers must gradually be dropped as the same people return, so that they
feel welcome and cared for in a more intimate way. He was evidently skilled
in this because comments about the restaurant usually complimented the
good company as well as the décor and the excellence of the eels. Mr Izuki
talked of other details of the neighbourhood too, but if he gave any hints
about the extent of the illegality I would eventually unearth there, I certainly
failed to pick them up at that first meeting.
Chapter 3
The hospital…and a
strange encounter
Further good contacts set up, some progress made with the language
research, and an opportunity arises to learn from an unexpected situation.
A few steps from our neighbourhood, just across the main road into town,
stood the Toyama Hospital, where Takako’s husband was employed as a
psychiatrist. It was a general hospital, with several specialist departments
other than psychiatry, and the buildings formed a landmark familiar even
to people who took their patronage elsewhere. Despite its name, the hospital
was privately owned, and in a small garden to one side of the main entrance
stood busts of the three men who had taken a turn at being in charge of it.
In the usual Japanese fashion, these men were medical directors, members of
a family dynasty, and since medicine is perhaps the most highly ranked
profession in Japan, they had also been veritable pillars of the town’s elite.
Partly to offset the evident lack of community spirit within the
neighbourhood, and partly to take an interest in the benefactors who were
allowing us the use of a house, I decided to investigate the world of hospital
life a little. I knew that, as elsewhere, there would be a fairly clear system of
hierarchy amongst the hospital employees, and I thought it might be
interesting to see how this was manifested in language. I was also interested
to see how sickness and the consequent dependence on relative strangers
would influence the social position of an individual, and, conversely, whether
social position and economic advantage would make a difference to the care
available in this world of health care as a private enterprise.
The hospital…and a strange encounter 17
There were also some immediate connections, of course, and these could
be followed up without delay. I had already become acquainted with the
hospital office where I had arranged to appear monthly, with my rent, and
my contact person there was Mr Kawana, the husband of one of the nakama
from the initial children’s party. He also happened to be heir to a large
family home as the non-medical son of the third head of the hospital, and
he had thus been engaged in the enterprise in an administrative capacity.
He was happy to introduce me to his cousins, the Hosakas, who comprised
the current hospital head, his flamboyant wife, and a younger brother who
ran a Rehabilitation Centre next door.
This was a good contrast to the local neighbourhood, for though these
families lived only over the road, they represented the height of respectability
in Toyama. In fact, they were themselves almost as much Tokyo people as
Toyama people, for Mr Hosaka senior had married into the Kawana line
when the founder of the hospital was left without a medical heir, and he
had continued to maintain a residence at his family home in the city. After
the initial years of elementary education, his sons had been sent to a private
school in Tokyo, where it was thought they would receive better preparation
for the difficult entry to medical school. This experience also ensured a
certain polishing of their manners, for it was clear that a close association
with Tokyo definitely represented sophistication in Toyama.
The usual system of passing a family business from father to son is subject
to any number of compromises in the interests of keeping efficient continuity
in the family, and the senior Mr Hosaka, second hospital director as son-in-
law of the first, had been succeeded initially by Mr Kawana’s father, a nephew
of the founder. His own son had thus established something of a reputation
in Tokyo before he was called upon to take his place as the next heir, and he
now ran the Toyama Hospital for three or four days of the week and
continued to see his city patients on Mondays. This arrangement suited his
wife, too, for she was involved in practising and giving classes in a traditional
form of Japanese dance – again mostly in Tokyo.
The younger Hosaka brother, on the other hand, had gone into
broadcasting, and he had spent years working as a television announcer for
NHK before deciding to retire to the family’s provincial home where he set
up and ran the Rehabilitation Centre as a business. He had shocked the
local community at an early age by marrying a maid who came to work in
his brother’s house, but he had evidently been accepted back into the inner
circle of Toyama dignitaries for he later invited me to join him at a harvest
festival ceremony at a big local shrine when he was called upon to represent
just such a group.
This Mr Hosaka (Rehabili – to distinguish him from the other) actually
turned out to be a splendid informant, perhaps because his experience as a
TV announcer had made him particularly aware of some of the intricacies
of language use. He had also been acutely aware of having to adjust his own
forms of speech as he straddled the various social groups represented by his
parents, who insisted he develop a facility with the politest of language, his
primary-school friends, who scorned anything but the crudest of local dialect,
and his adolescent Tokyo associates; moreover, undoubtedly, though he
didn’t mention this, he had to find a way of getting on with his in-laws.
He gave me a lot of information about the stringent requirements of
broadcasting, and how these had changed over the years. He also explained
the various different forms of speech expected on the television screen, for
in Japan news is transmitted in a very impersonal, formal type of language
quite distinct from that used to present more chatty programmes. The latter
generally require two presenters, one to do the talking and the other to
make appropriate responses, for it is virtually impossible to speak anything
but the most formal Japanese without identifying the relative social level of
the audience. Since the viewers would obviously represent a huge range of
total strangers, a category requiring too polite a level of discourse, employing
a respondent is a neat ploy to allow a more intimate and friendly style.
Hosaka-san (Rehabili) was also quite willing to discuss something that
others, especially women, seemed to be more reticent about, namely the way
people assess one another based on the levels of keigo they were able to
command. There would seem to be no question that people do make very
clear judgements about each other in this way, just as the British do, for it
is even said that it takes three generations to be at ease with all the intricacies
of higher-class polite behaviour, however much money you might acquire
in your own lifetime. Equally, it is almost impossible convincingly to adopt
a local dialect within a short space of time. It seems that openly making such
judgements about people is not really very acceptable, however.
Mr Hosaka also pointed something out to me in passing that later took
on much more significance in my research, namely that language is not the
only indicator of such social differences. He mentioned dress sense, and this
I had to concede was a mark of social differentiation elsewhere too, though
the recognition of subtle hints of background could be harder to identify
for an outsider than forms of speech. What would take longer for me to
grasp, however, was the enormous range of other indications of culture,

upbringing, education and degrees of refinement in a Japanese view.
Mrs Hosaka (Hosp.) was a good example of a problem for me in this
respect. Her language was, as far as I could tell, extremely polite, and she
seemed to exhibit other signs of a well-dressed, well-brought-up woman.
After all, she was married to the director of a hospital, and she practised an
extremely refined form of traditional Japanese dance. However, when
members of the nakama discussed her manner, they were able to identify
further details of her background and general character which made clear
immediately that I had still a lot to learn. Mrs H was from Shitamachi, for
example, an older part of ‘lower’ Tokyo which was to be distinguished from
Yamanote, literally ‘upper mountain’, which also stood for a more refined
social category.
Mrs Hosaka herself explained some of the differences between these two
categories and the way they sound in contrast to each other. She said the
more refined version of keigo is terribly ‘slow’ and sometimes quite irritating
to those who were brought up to operate more speedily. I had heard the
same distinction expressed between the language of full-time ‘professional’
housewives, who have the time and leisure to care for all the subtle niceties
of polite behaviour, and the faster language of women who also go out to
work. Though I was without doubt a member of the second category myself,
I was fascinated by these characteristics of Japanese refinement and I stiffened
my resolve to learn from my new group of housewives some of the secrets
of their art.
Mrs Hosaka also explained an important point to me about the use of
keigo in Toyama. The local people here don’t use many of the more refined
words, she noted, so it would be rude to make them feel uncomfortable by
replying to their local language in terms more appropriate for Tokyo. Indeed,
it would be a direct contradiction of the point of polite language, which is
surely to avoid such rudeness. Her husband found it much more conducive
to good relations with his patients to drop a few expressions from the local
dialect into his speech, she added. They knew he was doing this for their
benefit, since his normal language was the standard form, and they were
delighted.
Some of my other Toyama acquaintances who had moved in from outside
never seemed to learn this simple principle. They continued to use the
language they had found appropriate elsewhere, and they were simply regarded
as cold or even stuck-up by their new neighbours. Over the next few months,
I would have plenty of opportunity to observe, analyse and discuss women’s

language with them, and I learned a lot by asking people to describe the way
they felt about the language used by others. For me, it took time to develop
a feeling for subtleties in the use of keigo, but an incident which took place
not long after I had settled in was perhaps an early opportunity to begin to
develop this facility.
It was around eleven o’clock one morning. I was returning home from a
couple of visits, and just about to round the corner of our street, when I
heard a voice call out ‘Hi’ in a most compelling manner. It was unusual to
be addressed in English, but a fair foreigner such as myself stands out a mile
in a Japanese neighbourhood and this fact in itself was not unusual. The
speaker approached enthusiastically across the road, however, following her
initial greeting with a fairly detailed speech of self-presentation, still in
English. She was the daughter of a lawyer, Mr B, who, she explained, was a
well-known man in the town, and she had recently visited the United States.
She was a youngish Japanese woman, smiling and cheerful, and she was
dressed in a colourful, expensive-looking dress. She spoke as if we had already
met, and I was not entirely certain that I had not perhaps encountered her
briefly during my previous visit, but I certainly had no recollection of it.
In fact, she made me feel a little invaded, and I walked on towards my house
in the hope of shaking her off. She clung fiercely to my side, however,
pressing her conversation on me and asking questions about my presence
here. I answered them as politely as I could, unwilling to upset anyone who
might live locally, but I was entirely unprepared for the way she followed
me into the house. She certainly lacked some of the usual Japanese reticence
I had come to expect.
Since she seemed to have forced a visit upon me, and she was anyway
disturbingly unfamiliar in her approach, I remembered how often one
learns from an unusual situation, and offered her some juice. She continued
to chatter away, though she soon abandoned her English, and we talked
comparatively of the education and legal systems in Japan, the US and Britain.
The woman was undoubtedly quite well informed, but she was excessively
defensive on behalf of Japan, whose arrangements she argued vehemently
were infinitely superior in every respect. She herself claimed to be extremely
clever and to have no fewer than three university degrees. She took every
opportunity to emphasise her good points, and those of her family, as well
as singing the praises of her country.
At one point, quite suddenly, she remembered to apologise for having

barged so rudely into my house, and became very upset when I reassured
her that our conversation was interesting to me because I was here to do
research. Most of my Japanese associates found being involved in such activity
quite flattering, but she was aghast. ‘You mean I’m raw material?’ she hissed.
I agreed, but then quickly changed my tune as her reaction was so fierce. She
proceeded to accuse me of ‘running away’, or back-tracking, which of course
I was. I continued to do so, in words as firm and sincere as I could muster....
What happened next was instinctive rather than a conscious decision,
for I found myself resorting to a series of fixed polite expressions which are
used when entertaining has come to an end: ‘I’m sorry I haven’t been able to
offer you anything worthwhile,’ ‘Do, please, come and visit again.’ Her
response was immediate. She replied in exactly the same tones, with the
phrases which are conventionally used in reply. She thanked me for my
hospitality, my time and my interest, set off for the doorway, slipped into
her shoes, and was gone.
What a strange encounter! I felt quite exhausted by it and began to
wonder whether my visitor had been a stray patient from the psychiatric
department of Takako’s husband, Minoru. Actually, something about our
last series of formulaic exchanges had reminded me of the way Japanese
people sometimes speak to me. It struck me that these stereotypical greetings
are rather useful in a situation of social insecurity. I had felt unsure how to
behave, though I had thought myself rather well versed in normal Japanese
social interaction. Suddenly I understood how some Japanese people become
quite disorientated by the unusual situation of a foreigner speaking Japanese.
My visitor had certainly been lacking in some of the social graces more
usually encountered in Japan. I began to carry the comparison further. She
had been ‘strange’, and a character for ‘strange’ in Japanese is used to describe
foreigners who fail to conform to stereotypes. If they speak a foreign language
and fumble with chopsticks, they are simply foreigners. If they try to do
things in a Japanese way, particularly by becoming at ease with the language,
and chopsticks, they are most decidedly ‘strange’! The same character,
incidentally, which also more neutrally means ‘different’, is also used in a
slang expression to describe the mentally ill. I got up from my seat and went
round to Takako’s house.
It turned out that the woman who had called was indeed a patient from
the psychiatric department. She was an out-patient, and Minoru later gave
her strict instructions not to bother me again. I was relieved, though also
slightly disappointed, but I did not wish to interfere with his judgement as
her doctor. He was less enthusiastic than me about my comparison between

foreigners and the mentally ill in a Japanese view, but he conceded that each
could cause anxiety in social intercourse. He elaborated a little about the
way people assess one another when they meet in a kind of informal power
struggle – an effort to place each other in a system of relative hierarchy – but
foreigners and the mentally ill don’t even agree about the rules, he explained.
It was a difficult conversation, because he was convinced of a physiological
basis for psychiatric disorder, but I found it rather disturbing. There are
certainly cultural differences in diagnoses of mental illness, and we pursued
for some time a discussion about eccentricity. Minoru mentioned a Japanese
expression that ‘a single sheet of paper lies between genius and stupidity’,
but he also explained that nurses don’t like working in the psychiatric
department because his patients are ‘rude’. They use inappropriate language,
and give gifts at inappropriate times. I had actually witnessed this when he
had shown me round his wards and one of his charges had kept pressing
small items of her belongings on me. This is a world where gifts can be
powerful, if presented in the right way.
The incident helped me to decide very quickly about the school with a
‘special class’ which I had been offered for my children. Further enquiry
elicited the information that it was a class for the mentally handicapped.
The mentally handicapped, like foreign children, have trouble with their
language, so this had apparently seemed suitable. They would all get extra
help. I began to understand the logic behind the suggestion, but I was
appalled at the idea. Perhaps this was my own prejudice, but I set off the
next morning, without further ado, to visit the more local school.
Chapter 4
The school…and a fight
Setting up practical arrangements for the family has its problems, reveals
some vulnerability in the researcher, but opens up some new avenues for
the research.
The walk to Toyama Primary School was almost enough in itself to

convince me that this would be a better arrangement for my children,
for pupils are expected to travel on foot and the path was enchanting.
A left turn out of the compound led through a few of our neighbourhood
houses, over a quiet road, and into a footpath which ran between a
picturesque graveyard and another row of houses and gardens. It passed
a small playground on the left, which provided a nearby play area, and
a shady buffer zone between this residential district and the rice fields
beyond. A little farther on, the path ran right out into a larger park
which had evidently been recently developed.
This was the ancient site of the residence of a local lord by the
name of Satomi, apparently, and the castle I had seen from the ‘eel
shop’ was a reconstruction of his seat of power. Steps led invitingly
away through the trees to the top of the hill where the castle was
situated, but the path to school was straight on. It passed next through
the grounds of a large shrine, only skirting the back of the main buildings,
but a glance to the right revealed several interesting smaller shrines,
each marked with a wooden archway, and each with offerings placed
before it, presumably to the deity represented. After that, one passed
the modern buildings of the municipal museum, along the side of a
cultivated field, past a few more houses, and, quite abruptly, arrived at
the school gate.
Like other Japanese primary schools, the buildings were functional rather
than attractive, ranged in front of a large pressed-earth area used for sports,
games, marching, and so forth. Shiroyama, the hill with the castle on top,
rose away at the side, melding into a row of more distant hills behind it.
The sea was just visible beyond the grounds to the south. It was an attractive
location, with a feeling of space I had found altogether lacking in the first
school we had been offered, a newer one with modern buildings and all
conveniences, but situated in a limited location near the centre of town.
The daily journey my children would need to make would also have been
much less interesting.
It was a great relief, then, when the teachers of Toyama Primary
School were not only expecting my visit, but also apparently happy to
offer the children a place. The headmaster was away that first day, but
Mr Tanaka, my neighbour’s nephew, was there waiting with the deputy
head, and they were most solicitous in their attentions. They explained
that they had received instructions to make us welcome from the head,
who had previously taught in a Japanese school in Hong Kong and was
concerned to advance the cause of international goodwill. They were
slightly concerned about language, but more for communication with
me than with the children, it seemed, for they relaxed visibly when
they discovered I could understand their explanation of the
requirements.
There were quite a number of these, as it turned out, and they were
very specific. School books and other academic equipment would be
provided by the school, though paid for by me, but a bag would be
necessary so that homework could be carried to and fro. There was no
school uniform as such, but badges were to be worn, and my younger
son needed a bright yellow cap, a compulsory measure of protection
for the smaller pupils as they crossed the road. Sports clothes were
needed too, conforming to rather strict guidelines, and marked, visibly,
with a large depiction of the child’s name. A gown and hat were needed
for occasional helping with school lunch, and floor cloths were to be
taken for daily cleaning duties. Indoor shoes were also essential, colour-
coded for class year, and again marked clearly with the owner’s name.
Finally, each child was required to have an earthquake hood, for
emergencies.
It was vital to procure bags for all these items, partly to keep them
separate from each other, but also because their programmes of transport,
to school on certain specified days and home again for washing, were
carefully timetabled. This could have been to avoid excessive loads,
perhaps for the washing machine, but probably mostly for children’s
backs. They were definitely to help their owners to develop a system
The school…and a f ight 25
of order. This scheme may work eventually for Japanese children, engaged
year after year in the care of their belongings, but in our case it was almost
certainly more instructive for the anthropologist.
Each morning it was necessary to run through a mental check-list of
requirements. There were those for daily use, depending occasionally on the
time of year, those for specific days of the week, others for certain days each
month – some things were allocated the first and third Thursday, for example,
others the second and fourth Monday. It was also important to consult
school notices, the rota for lunch duty, the timetable of extra training for
the baseball club, and other sundry piles of explanatory paper that would
gradually accumulate. During the two weeks of practice for a ‘marathon’
event in which the whole school was expected to participate, it was even
necessary to mark the children’s morning temperatures on a specially provided
card.
Takako entered into the spirit of all the preparations, explaining the
kinds of bags the children would like to carry, accompanying me to the
shops to buy appropriate material – quite different for boys and girls, I
might note – and she even lent me her sewing machine so that I could
run them up. She bought pencil boxes for each of my boys and had
them wrapped in decorative paper so that a present would be awaiting
them when they arrived, but she suggested we let them choose the
contents themselves. Japanese stationery shops are abundant with
attractive equipment for school work and she thought, quite rightly in
fact, that this would be fun preparation for their new school lives.
On 23 August, thirty-five days into my own stay in Japan, I made
the journey back to the airport. It was the first time my children had
flown together without me, and I was a bundle of nerves. They were
to be accompanied by Jenny, although until the last minute I had not
been sure that she had returned from visiting her family abroad. I had
also had trouble arranging for a visa to bring someone into Japan simply
to look after children, though I had couched the request in terms I
hoped would appeal, about the necessity of keeping up their English
education.
My arrival at the airport had also been followed by considerable
panic, for although an announcement of the flight’s landing appeared
rather soon on the overhead board, almost immediately afterwards the
notice was altered to ‘delayed’. Frantic enquiries at the information
desk proved useless, so I even trekked up to the observation balcony
to see if I could see a crashed plane burning away on the runway. In
the end, of course, after a few minutes scanning the horizon, I watched
the plane land smoothly, and taxi into place. The premature arrival
notice had simply been a mistake.
A Japanese friend was booked by chance on the same flight from London,
and she had promised to help out if necessary. In fact, her presence did
prove to be extremely fortuitous, for the arrival of two foreign children,
accompanied by neither parent, was an eventuality evidently uncatered for
by the rules of Japanese immigration procedure. The party was led away to
an office beyond the security barrier, while I stood forlornly outside,
wondering what on earth could be taking so long.
After what seemed like an interminable wait, I began to hear some strange
knocking. Suddenly, in a fashion a little like the revelation of being able to
see ‘magic eye’ pictures, I noticed that above the door I had been watching
so intently was a dark glass window, evidently much better for seeing out of
than into, for my children were to be dimly discerned behind it, knocking
earnestly on the glass. I waved back, delighted that they had actually arrived
in Japan. At about the same moment, an immigration official appeared
through the door beneath. Carrying a clip-board, and with a concerned
expression on her face, she walked up and asked me if these were my children.
It was evidently not at all regular, in a Japanese view, to have one’s offspring
sent on, even with a caretaker and a Japanese friend. Once I had been located,
however, we could proceed to untangle the irregularities and, in a relatively
short space of time, we were making our way back to Toyama.
We had a few days’ grace before school started in which Jenny and the
boys could get over their jet-lag, and we began to settle into life as a family
again. I purchased each of the boys a desk in which to keep their school
books and resolved immediately that we would eventually take them back to
England with us. They were splendid affairs constructed in light wood, with
a set of shelves at the back, and several roomy drawers which slid easily in
and out. Each was equipped with two electric lights, a general reading one
and a stronger spotlight, and each sported a jolly scene on an area which
would subsequently be made into a notice-board.
We also managed to find second-hand bicycles for each of us, including
Jenny, so we made several excursions in crocodile formation to the
surrounding attractions. It was still hot and sticky enough to make swimming
a top priority, which we could do from the nearby beaches, but we also
visited the kindergarten where we had lived before and reestablished contact
with friends from our previous visit. Hamish was a major attraction since
he had made quite an impact as a kindergarten pupil and he was invited to
stay with an old chum. Callum remembered nothing, but he was caught up
in the general excitement of the new life, and Jenny was also soon being
sought out to give English lessons to members of Takako’s nakama. By the
time the school term started, we were all feeling quite at home.
I accompanied the boys to school on the first day, which proved to be
quite an experience, for me as well as for them. We started walking with the
neighbourhood children, as I had understood they should do daily, but
Hamish and Callum raced ahead, leaving me with the three Japanese girls.
Callum was to be in Form One, and as we arrived at the school, his new
teacher came out to meet him and take him into class. Hamish went up to
the 4th year classroom with one of my neighbour’s daughters, who happened
to be in the same group, and I joined a couple of other new parents waiting
to see the headmaster. Although it was September, it was not the beginning
of the Japanese school year, which takes place in April, so there were only a
few new families to be settled in.
The arrangement of the school offices was interesting. The head’s room
could be approached from the corridor, or from the staff-room, but the
former route seemed barred to all but the most important visitors. The
staff-room itself could be approached from the corridor, or from the office,
and it seemed much more acceptable to enter directly. Once inside, however,
it was organised so that only the lower-ranking teachers would be disturbed
by enquiries, for their desks were placed near the door. The desks of the
higher-ranking teachers were lined up in front of the head’s door, although
these could be approached if a lower-ranking teacher fielded the initial
enquiry. The level of politeness went up too as one moved into the room,
and the head was said always to receive a good measure of keigo, even from
his former close friends.
He welcomed me most warmly, once I had run this gauntlet, offering
various greetings in English, although soon relapsing into the Japanese he’d
heard I could use. He asked about my work, expressing surprise, as did
many, about the fact that it was I doing it rather than my husband, but he
seemed rather quickly to enter into the spirit of the study. He spoke at some
length about Hong Kong, and about a tour of European schools he had
made, which included two days in Britain. There he had visited Eton, a
school which seemed to have impressed him mostly because the pupils wore
garments which in Japan are only worn for weddings. He had identified
more closely with the German system of education, and he had found that
though the Italians shouted a lot they seemed to get little done.
As I was to find again later, his conversation gave me food for thought.
First of all, the connection he noted between the uniform of upper-class
schoolboys and the ritual of a wedding was more than a flippant suggestion
of coincidence, it seemed. In Japan, weddings are also times for special
formalised language, virtually the same language which some Japanese people
use to express their own superiority. Second, I noticed that when he asked
me about my impressions of Japan I had chosen only good points (though
I could have mentioned bad ones), whereas he had presented a more critical
view of Europe, and he had not been slow to point out that British children
do less well in mathematics than Japanese ones. Was my polite front somewhat
patronising, perhaps reflecting an intrinsic (though possibly misguided)
notion of superiority? And was his criticism, on the other hand, a form of
defence? I had been more polite, in the British sense of the word, but I felt
that his approach had been more friendly and open. I looked forward to
more communication with this man.
Shortly after our interview, we moved out to the school assembly, held
to mark the start of term. The head had advised me that he planned to
introduce my sons to the whole school – he didn’t usually do this, but
because they knew no Japanese he wanted everyone to be ready to help them
if necessary. The 1,200 pupils were lined up in classes in the playground,
sweltering under the lingering summer heat, and a few had to be carried off,
fainting, during the proceedings. The formalities were quite ceremonial,
and some baseball players who had represented Japan in the United States
were honoured, as were others who had won swimming competitions over
the summer.
In the same style, Hamish and Callum were brought to the front of the
school, stood up on the raised platform which held the head teacher, and
introduced. Little was said that they could understand, but it was explained
to the rest of the school that I had come from England to make a study in
Japan and the boys would be spending two terms in their midst. Each
person present was exhorted to treat them kindly so that when they returned
to their own country they would speak well of Japan. As for the baseball
players and the swimmers, the school was expected to clap, and, indeed,
Hamish and Callum had been clapped by their own classes too – a clap of
welcome, perhaps?
The first few days at school were mixed for the children. Hamish enjoyed
the attention at first and raced off eagerly in the mornings to soak up more
of it. Callum, whose blond hair stood out unmercifully amongst all the
Japanese heads, found it hard to be stared at all day long and he was quite
reluctant to leave home. We tried various tactics. I walked him to school
myself and stood at the side of the class. The teacher walked out to meet
him, marshalling a group of children to encourage him on his way. Eventually
a boy whose route coincided with Callum’s was detailed to meet him in the
mornings, and this seemed to be the best solution. In any case, he would
usually return home positive about the experience he had had at school.
He had begun to learn to write in Japanese, for example, and he was
assigned fairly realisable tasks for homework. The first two characters he had
to practise were interesting. They were ‘up’ and ‘down’, by themselves
unremarkable, but these are the characters which, combined, describe the
system of hierarchy which pervades Japanese social relations. Individually,
they also qualify a number of other concepts as superior or inferior in
some way – johin are high-quality goods, gesui is the sewerage system!
Life for Hamish did not continue as positively as it had started,
unfortunately, and on the day that Callum finally ran happily into school
Hamish came home early reporting that he had been involved in a fight. A
few days later, his teacher rang me to say that she had sent home another
boy for fighting with Hamish, but that Hamish had also been running out
of the classroom. She made a point of repeating the name of this other boy
quite clearly, though at that precise moment it meant nothing to me. His
name was Akira.
Chapter 5
A pilgrims’ trail
Some regular activities are arranged for the pursuit of examples

of politeness, and wider exploration of the area reveals some
ideas for further investigation.
During the early weeks of our stay, I set up a series of activities which
would bring me into contact with different groups of people on a
regular basis, so that I could get a feel for the dynamics of language use
over time. The housewives’ group to which Takako belonged was an
obvious start, and they had signed up for a weekly tennis class, currently
a very popular sport in the town. Six of us were enrolled, including
those I had met at the initial birthday party, and a female doctor whose
children had attended kindergarten with the others. This woman, Mrs
Obayashi, was married into a family of doctors who ran a local practice,
and I had met her husband’s father and older brothers several times on
my previous visit. She would arrive in an expensive sports car, and the
others were somewhat in awe of her.
It was not that the others did not work, or have qualifications. Indeed,
two of them had postgraduate degrees, but they had decided to put
the rearing of their small children before their own careers for the time
being. Obayashi-san employed a housekeeper to take care of domestic
tasks, including some of the child care, and she also worked part-time
in the hospital, but the rest of her life seemed to be taken up in activities
which were not shared with the rest of the group, so there were fewer
areas of overlapping interest. Of the others, two were full-time
housewives, although Takako did teach a weekly English class, and
two were living in houses with a family business, so they were expected
to help out there as and when they had time.
A pilgrims’ trail 31
The tennis coach was a dashing young man, with a smattering of American
experience, and the classes were great fun. Perhaps because he was younger
than the rest of us, there was little formal language used when addressing
him; indeed, the tennis court seemed to bring out the most informal
communication I had heard amongst this group of well-heeled women. The
coach, too, adopted a fairly intimate style of address, using endings usually
reserved for children, but attaching them to shortened surnames rather
than given ones. Thus, Mrs Yamaguchi, usually referred to as Yamaguchi-
san, became Yama-chan, and Mrs Shimagami, more properly referred to as
Shimagami-san, became Shima-chan. In my case, he just went for ‘Joy’, or
sometimes, when I missed a shot, ‘Joy, Joy, Joy!’
The tennis class was interesting in another way, for the methods of learning
were rather different for me, though quite consistent with techniques used
in other classes in Japan. Despite being of Western origin, this sport was
treated, at least by the pupils, a little like a martial art. The teacher would
demonstrate various postures, appropriate for a particular shot, as indeed
he might have done in America, and members of the class would concentrate
great attention on getting every detail right, down to the position of the
last finger. This reminded me of the kata or bodily ‘shapes’ used by actors
in Kabuki, and on the positions taught in classical ballet, also currently
popular in Japan. It was undoubtedly a very effective way to learn, for my
classmates made good progress, but it was interesting to observe the subtle
differences in learning methods.
After the class each week, we would sit around a table and chat for a
while, sipping our energy-giving drinks, such as the notorious Pocari Sweat,
and putting back any weight we might have lost by eating delicacies that
someone would bring along. It was a good way to get to know the members
of this housewifely group, and, despite the lack of formal language to observe,
I felt that my work was progressing. Actually, the language did become
significant in the long-term view of things, because the occasions for
informality are of course to be offset against and compared with occasions
for formality, and it was eventually possible to make suggestions about why
tennis should be seen as informal in this way.
In the meantime, I decided to seek out one or two more formal classes to
join because teacher/pupil relations are often given as examples for polite
exchanges in textbooks and manuals, and I wanted to find some cases to
observe. One of the members of the original housewifely group had decided
to forgo the tennis experience, and she and Takako were attending a
fortnightly cooking class, which they again invited me to join. The teacher
was welcoming, and there was plenty of chat to observe. Although I never
really came to know the other members of the class very well, it was another
good opportunity to take part in an activity which allowed me to listen to
language use between other people, and, apart from my two friends, they
were unaware of my interest.
The cooking was also fun, and unlike the tennis class, where my previous
style and technique probably deteriorated slightly in the stringency of a
learning environment strange to me, I was able to pick up some completely
new skills in the preparation of food. Each week we created something
delicious to eat together at the end of the lesson, and we often had a box of
goodies to bring home to the family. The practices I picked up in the class
were also later to influence the thinking of my research, but this I could not
yet anticipate.
Members of the housewives’ group were also taking lessons in knitting
and Western sewing, and I went along to one of each of these, but I had
absorbed these skills so early in life that I found the detailed explanations
and discussions intensely tedious. I still needed to find a more formal class
to observe, so I decided to try out ikebana, or Japanese flower arranging,
and I set off one morning to look for a house I had noticed which displayed
a likely-looking signboard at the gate. The house was set back from the road,
approached through a neat and well-kept garden. It was a traditional wooden
house, but recently rebuilt, so there was a pleasant smell of cedar as I entered
the porch and called out a greeting. The teacher herself came to the door, a
woman in her fifties, and she was immediately most encouraging, drawing
me inside to explain the details of the classes. We sat in an immaculate
purpose-built tea room, for she also gave classes in the tea ceremony, and
she asked me if I wouldn’t like to take this up as well. I said I would start
with flower arranging, and we made an appointment for my first class.
It was still early, and as I was still becoming used to the district, I decided
to keep cycling, to get a greater feel for the area, and establish some wider
bearings. It was a pleasant, sunny day, but the oppressive warmth of the
summer had at last eased, and I travelled quite some distance, until my
surroundings became rather rural. The side of the road fell away into neatly
planted rice fields, the stalks standing staunchly in their perfectly straight
rows, and the delicate fronds of some tall bamboo waved in the distance. I
was impressed by the number of shrines and temples I passed, and began to
feel that we might also have stumbled on quite a religious part of the country.
The language of priests and their parishioners would be interesting, I mused,

as might be the language used to address gods.
I entered the various compounds I was passing, to have a look around,
and take a break from the slight incline I was climbing. Many country
shrines in Japan are used only at the times of their various festivals, and
there was no one around to explain the focus of worship which each of
them represented. I could sometimes read the name of the god to be invoked
there, and if they were neighbourhood shrines, I could see the name of the
district being protected, but I was drawn into one compound which seemed
to have no such affiliation. To one side, there was a small path winding away
up the hill. It seemed to be a kind of pilgrims’ trail, marked with Buddhist
statues which displayed numbers, and a sign at the entrance suggested that
there would be 88, the number associated with Japan’s most famous pilgrimage,
to be found on the island of Shikoku.
In Shikoku, it takes several weeks to visit all the associated temples on
foot, although people now tour them by car, or air-conditioned coach.
This seemed to be a mini version, with statues at very frequent intervals,
and, intrigued, I decided to follow the trail. It was quite a climb, and I soon
recalled that the heat was not that far gone. I persisted in my quest, however,
and was drawn further and further into the woods which cloaked the hillside.
The trail led downhill again for a while, and the path seemed to curve
around, but the numbers on the statues continued to climb. There was no
recent evidence of offerings, and the undergrowth threatened to swallow up
some of the route, which was also heavily draped with spiders’ webs, but it
seemed a shame to turn back, once started.
At one point I lost the track, but came across a small hut, possibly built
as a retreat, and I approached it nervously in case there was someone inside.
There was nothing to indicate any sign of human life, though I did hear a
slight noise. The whole atmosphere was weird and lonely, and I balked at
testing the evidence. Suddenly, I was surprised out of my reverie by voices,
only a few yards away. I peered through a thick bamboo grove and found,
to my amazement, that the path was now within sight of the main road. At
first I was pleased that I would not now need to retrace the overgrown track,
but it soon became clear that there was no other way out. The tiny hut was
effectively surrounded by an impenetrable natural barrier. I could see the
cars of the civilised world passing by, but I could only reach them by
returning along the long, winding path.
When I got back to my bicycle, I was greatly relieved. I had ventured out
with bare legs, now very scratched, and the experience had been somewhat
unnerving. Looking more closely at the notice at the entrance to the path,
which included a map of the route, it could be discerned that the course
did indeed cover a rather limited area. This miniature pilgrims’ trail had
succeeded in reproducing a very effective impression of the distance, effort
and loneliness which a real, long-distance trek must invoke, without using
more than a small part of the hillside. I wondered what purpose such a path
would serve, when it was used, and whether the little hut, lost in the interior,
had any particular meaning.
Some workmen entered the shrine compound as I was leaving,
perhaps to eat their packed lunches, so I greeted them jovially. When
I mentioned that I had been around the trail, they looked surprised,
and commented rather gruffly that I must have been bitten by
mosquitoes. In fact, it had been the spiders’ webs which had been
more bothersome, but they weren’t really interested in having a long
chat. They seemed a little embarrassed, and they joked about me
amongst themselves. They had very strong local accents, which I found
hard to understand, so I felt excluded. It was noon, and I set off home.
Cycling back, I passed a large Buddhist temple, where a board
displayed a notice which I could not completely decipher, but which
seemed to suggest a further connection with the ancient lord Satomi,
possibly the site of his grave. The temple was clearly in good order,
with a well-swept compound, and neatly trimmed bushes. At the side
was a dwelling house, with washing hanging on the line outside, so I
thought I would stop and enquire of the housewife about the pilgrims’
trail. Women’s language is usually easier for me to understand anyway,
and the Buddhist priest’s wife would be better educated than the
workmen. I called out a few times to see if anyone was at home, but
there was no immediate reply.
I was about to give up when an old man appeared, dressed only in
a set of cotton underwear. He was dignified, however, and quite friendly.
He told me that he was the former priest of the temple. His son had
now taken over, and his son’s wife was out at work. His state of undress
was disconcerting, however, and rather stifled the opportunity for further
conversation, so I apologised and went on my way. In fact, I was to
meet this man again, by chance, on two further occasions, and his
whole family was later to have quite an influence on our lives.
His son turned out to be a well-known shakuhachi player, as well as
a priest, and he was subsequently to invite me to a concert in Tokyo,
where I heard him perform a world première of a piece by Toru
Takemitsu, who was present in the audience. He was also to introduce me to

some interesting ideas about the language of art. The ‘housewife’ I had
sought was herself an accomplished koto player, whom I met at a concert,
and she agreed for me to sit in on some of her classes and observe the
language she used with her pupils. Their daughter was in the school class of
my older son, Hamish, who was invited to a birthday party at the temple,
and her aunt, the father’s sister, whom we met on that occasion, was a local
artist who displayed her work in a gallery near the station.
I might have met these people anyway, in their different contexts, but I
had a definite feeling of karmic destiny with this family. My exploratory
cycle ride had opened up some new lines of inquiry on the religious front,
and my chance meeting with the old Buddhist priest was to become linked
with some excellent new contacts in the area. The temple looked wealthy and
impressive, and its connection with the legendary Satomi inspired me next
to make some inquiries about local history.
Chapter 6
Shiroyama, the Satomi

legend and a new look at
power
Material is gathered about the historical and political background of the

research location, and some contemporary parallels are observed.
The castle we had glimpsed from the ‘eel shop’, and passed on the way to
school, was an obvious target for further exploration in the area, and it was
not long before we all trooped up the hill to see it. The walk was steep, and
still hot in the late summer, but the path was wide and well maintained, with
steps to negotiate the sharpest inclines. The area surrounding the castle had
been developed as a large municipal park, and it was landscaped to encourage
visitors to enjoy as a day out. The castle itself was a major attraction, with
various objects on display inside, but there were several other features,
including a series of statues, a small aviary and a historical museum. The
view from the summit was spectacular, with the town laid out far below,
clinging to the long sweep of the coastline beyond. The school was clearly
visible, and sometimes, when I took visitors up, I would imagine I could
pick out two blond heads amongst the tiny figures running around in the
playground. In the other direction, the houses gave way to rice fields and
other agricultural developments, somewhat higgledy-piggledy in layout, but
each a perfect geometric shape, with the plants in straight lines, and the
edges neatly finished off. Beyond that, the hills rose up a magnificent green
against the usually blue sky. The tip of the Boso Peninsula has a pleasant,
temperate climate, even in winter, and this hillside park offered plenty of
open space to enjoy it.
Inside the castle, we found a display of animal puppets, and several scenes
from an illustrated theatrical production. The local lord, Satomi, had been
The Satomi legend and a new look at power 37
made the hero of an epic novel by a well-known Japanese writer, Takizawa

Bakkin, and his work had also inspired a Bunraku, or puppet, play, a Kabuki
play and a television series. The fictional characters, who were said to bear
little relation to historical fact, had become the focus of tourist attention in
this area, made famous through the medium of entertainment, and a large
map at the bottom of the hill also directed visitors to the Satomi family
grave, as well as to sites identified with well-known parts of the story. The
castle itself had been constructed only a few years ago, though the name
Shiroyama, meaning ‘castle hill’, suggested that it was the site of an original
one.
At the bottom of the hill, in the historical museum, we discovered that
the name Satomi was actually that of a family line, and there had been ten
generations living in this area. The first had arrived from the north in the
unstable warring period of the fifteenth century, and had established a
headquarters a little further south. The Satomi family had had several
encounters with another local family line, known as Hojo, now the name of
the central shopping area of Toyama, and their castles had been built on
various sites. It was the lord of the ninth generation who had chosen the
site of the present touristic reconstruction, but his castle had lasted only a
few years, for his son was defeated, without issue, by the ruling Tokugawa
family.
The family line was not continuous, and we learned that the fourth lord
had been the younger brother of the third, who had inherited because his
nephew was too young to take over when his father died. When the nephew
reached the age of 18, he grew tired of waiting to take his uncle’s place, so he
had killed him and forcibly taken the reins of power. His triumph was
short-lived, however, for he was himself assassinated by his cousin, the son
of the fourth lord, who thereby secured the family line for his descendants.
These were difficult times, and life was rough within and without the family.
At about this point, in the sixteenth century, the country of Japan came
under the relatively benevolent rule of Hideyoshi Toyotomi, and the Satomis
were granted the district of Awa to administer.
Rivalry with the Hojo family continued, however, and a battle between
the two families, which features in the epic story, is now also reenacted each
year at an autumn festival on the mountain. We looked forward to seeing
this bit of local colour, which was said to have been invented as part of the
tourist package. All this fictionalisation and festival celebration of local
history makes for vivid collective memory, and helps to mould the
continuing identity of the local people. The distinction between local history
and legend is always somewhat tenuous at a popular level, and when novelists
and playwrights enter the fray, it becomes particularly difficult to disentangle.
Two of the largest primary schools in the district are associated with
these historical rivals. The first one, which we had considered and rejected,
is Hojo, and the one my children attended is Toyama, but its location
beside Shiroyama gives this name to the boys’ football team. The district
over which these families ruled, Awa, has now become a county, which
incorporates farming land, fishing communities and mountains, as well as
the more populated area around the towns.
According to the museum, there are also several sites of religious
importance, and the main Awa Shrine is said to be high in the overall
Shinto hierarchy due to the appearance of a god named Inbeshi nearly a
thousand years ago. The oldest Buddhist edifice dates back even further, to
the Nara period, some 1,200 years before. Another famous temple, dedicated
to the Kannon deity, is a pilgrimage site and the location of some important
ritual activity, including a procession of children we had witnessed on our
previous visit. I found out nothing further about the mini pilgrims’ trail I
had discovered, but we clearly lived in an area of some spiritual calibre.
During our previous visit, I had often climbed another nearby hill to a
striking red temple built into the overhanging rocks, and I had heard that
the Shinto priest who looked after the shrine below was, unusually, a woman.
I resolved to visit some of these religious centres during the weeks ahead.
In the meantime, however, I followed up a general interest in the town
by investigating some of the contemporary structures of power and social
organisation, also to find out how language might be seen to reflect relations
in the land of the living. I visited the town hall, where I was given some
basic local information, maps, guides, and so forth, and I interviewed a man
in the tourist office who was strangely reticent about the Shiroyama
development. Later I spent some time listening to discussions in the debating
chamber of the local council, where political participation certainly seemed
to require a facility with the polite and respectful phrases of formal speech.
The local sports day, which took place in early October, provided a
good opportunity to meet the councillor for our district and his team, and
they invited Jenny and me along to a couple of parties afterwards. During
the day we had made complete fools of ourselves participating in all manner
of sporting events, including literally biting the dust during the ever popular
tug-of-war, and it was nice in the evening to drink the pain of our bruises
away. There was a fairly formal gathering in the village hall, and we were
then invited back to the organiser’s house for a spot of karaoke. Once we
had met these people, it was easier to approach them again, and I set up an
interview with the councillor straight away.
He characterised our area as a very old neighbourhood, the real heart of
Toyama, pointing to the site of Satomi’s remains, and listing no fewer than
eleven temples. Many new people had moved in now, however, and this
caused some friction. He told me of a continuing court case – a land dispute
between the older residents, who had customarily used a piece of mountain
land, and the city which had taken it over. This dispute continued throughout
our stay, and I made several attempts to get to the bottom of it, even
turning up at court one day, but with little success. It didn’t seem to be of
any great moment, however, so I let it drop.
Jenny and I also signed up for a visit to various town facilities, a jaunt
which is offered periodically to local citizens, and for which we joined a
party of some twenty-eight. We saw the cauldrons in action where 10,000
school lunches are prepared – 1,000 helpings in each of ten, with four
people required at any one to coordinate effective stirring, and a total of
thirty employees to conduct the whole process, including delivery, collection,
and disposal of the waste to a herd of local pigs. We visited a workshop
employing a group of mentally handicapped people, the Community Centre,
where we were treated to a lecture on general health, and the Museum, where
a splendid new display had been erected on the Satomi line.
We were also taken to the Waste Disposal Centre, where we could observe,
mercifully through glass, the process of disintegration of the rubbish we all
put out for collection, and examine solemnly the shiny machines which
convert the contents of the malodorous sewage lorries into a sparkling clear
liquid that our guide proceeded to drink. This intrepid fellow took delight
in his task, chastising us, as citizens, for the things we throw away, and
producing a tray of watches, soroban (abacus), toys and other miscellaneous
objects which had been removed from the human waste before it is recycled.
Septic tanks were still quite widespread in Japan, and though the traditional
toilet is a large, gaping hole directly over the tank, wide enough to see a
fallen object floating below, one would need to be very desperate indeed to
try to extract it. Our final port of call, as if to reassure us that we were not
simply being provided with our own waste through the taps, was the city
dam, quite a drive away up into the hills.
The whole event was hosted by the present mayor, who met us as we
arrived, welcomed us to the town’s facilities, and saw us off as we drove away
in the town hall bus. He was a man with a large, fixed smile, and a fund of
formulaic phrases which allowed little casual or even curious intervention.
He used so much keigo that he could barely get the words through his
flashing teeth, and he found more ways of thanking us for kindly coming
out to see what the town had to offer than my textbook on polite language
could interpret.
This man was not popular, I was told, and a forthcoming election should
by rights dispose of him, but local gossip was beginning to make me aware
of a level of local power which was less easy to investigate directly. It seemed
that the yakuza, or Japanese mafia, had quite a presence in this town, and
two rival groups – again – vied for backstage control of the official local
politicians. Gangs such as these have a ‘front’ occupation, apparently, and
the one currently dominant ran a local newspaper which was delivered,
unsolicited, with any other papers which arrived at the house. Many of the
stories were about politicians and political issues so this was clearly an
instrument capable of some considerable pressure.
I understood from previous reading that control of various entertainment
areas in this resort town would be part of the infrastructure such gangs
would be keen to maintain, gambling being a particular forte, along with
prostitution and protection. These groups were not a social clique with
which I had planned to seek personal involvement during this housewifely
visit, but I could hardly ignore a presence which seemed to be so powerful.
The language of the yakuza might also be interesting, for it was said that
their social organisation was the most reminiscent extant of the old samurai-
type hierarchy, based on a parent–child model, and the leaders of the gangs
are still known as oyabun, literally ‘parent-part’.
It was important to be careful, however, for this underworld of a Japan
otherwise renowned for its safety was characterised by an association with
violence. The news bulletins which circulated the neighbourhood regularly
carried warnings from the police about resisting pressure from gangland,
and just over a month after our arrival it was reported in the local press that
there had been an explosion outside the house of the current head, and a
severed hand found at the scene. The fingerprints had made it possible to
identify the injured man, who had later checked into a hospital in Tokyo,
several hours’ drive away. His intention had apparently been to blow up the
motor-boat of the local oyabun, but the device had gone off in his hands,
and the assault had failed.
This man’s house was within our immediate district, and we had probably
raced against him at the sports day, I mused. On another investigative bike
ride, I ventured to cycle by and have a look at the site of this violent
incident. The house was built for defence – a large white construction, with
no windows on the outside, and cameras positioned at the outer corner
pointing down each of the approaching streets. The whole edifice was bolstered
by a sloping foundation of large, shaped stones, of a variety normally only
seen at castles. A large, impressive gate stood slightly ajar, revealing an inner
courtyard, where a couple of expensive black cars were being polished by a
burly man. The boat was vulnerable, however, for it was outside the fortress.
Whether we liked it or not, it was highly possible that we would come
into contact with the local yakuza gang, and I decided to seek some further
information. Previously, in rural Kyushu, I had been greatly aided in my
research by making contact with the local police, who keep records of all the
houses, their occupants and their property, and I decided to see if a similar
system worked in the city. I had also heard that the police are generally well
informed about yakuza activities, and that sometimes the two systems of
control are not actually averse to helping one another.
A police box stood a short ride in the opposite direction, and I called
by, unannounced. The two officers on duty took seriously my request for
information about the local area, but they were cautious, and they wanted
proof of my intentions. I suggested various ways of reassuring them, including
an introduction from my previous friends in the town, but they decided
the best plan was to make contact themselves with the old police box in
Kyushu. It had been eleven years since I had lived there, and I was not able
immediately to remember the name of the policeman who had helped me,
but I gave them all the other information they needed about my residence
there and they said they would follow it up and get back in touch with me.
True to their word, two policemen appeared on my doorstep a few days
later, happy with my credentials, and willing to give me information about
the area in which I now resided. I made an appointment, and later visited at
a time convenient for them. Police records included information about all
the residents in the area, with occupations of the men, and further information
about whether their wives go out to work. They had a record of the numbers
of children in each house, and the schools they attended. They knew, of
course, of the criminal records of any of their charges, and they also appeared
to know about the gang members in the area. Our local oyabun had established
himself there some sixteen years previously, they explained, when he took
over a large plot of land as payment for a gambling debt.
He and three yakuza neighbours were registered as ‘without occupation’,
though this the police explained was probably because they had failed to
cooperate with the officer who had called to collect the data. They told me
about the newspaper front occupation, gave me the address of the offices,
and indicated that our oyabun was chief to some 300 underlings. He himself
was unlikely to break the law, they explained. He was a clever man, he and
his wife were university graduates, and his children were sent to extra classes
after school. I enquired about the ages of his children, remembering Hamish’s
fight, and I discovered that there was a boy in the same year as Hamish, at
the same school. However, they didn’t have a record of the boy’s first name,
and they pointed out that there were around 200 children in each year.
Nevertheless, I have to say that I did begin to experience some disquiet.
Chapter 7
Wrapping the body

Two local festivals
Local events provide an important way for an anthropologist to

get involved with people informally, though the usefulness to the
research is unpredictable.
Our previous stay in Toyama had run right through the summer, and we
had attended innumerable local festivals in the seaside region where we
lived. Festivals in Japan may be large, spectacular affairs, advertised in the
tourist literature, or they may be low-key gatherings to pay homage to a
small, but nevertheless respected, shrine. Our district had a whole range to
offer, starting in the early season with very localised events, building up
gradually through the celebrations of larger administrative units to a final
grand parade along the seafront, when each neighbourhood came out pulling
a splendid, decorated float. All these occasions offer an opportunity for a
break in the routine of everyday life, a release from the usual conventions
of good behaviour, and, for the anthropologist, an excellent opportunity
to meet local people and observe without being too conspicuous.
This time, we set up house in the early autumn, and I had been frustrated
in the summer to hear the haunting sounds of the festival drums and flutes
as the local children practised for a festival which I would miss whilst
travelling elsewhere. Still, I had felt more sorry that my children would not
arrive in time than bothered on my own behalf, as I hadn’t imagined a
noisy, usually fairly drunken festival to be a source of much useful information
for the research project. Thus, when I became aware of two autumn festivals
we would have a chance to visit, I regarded them as possible family breaks
rather than serious chances to pursue my investigations. A social
46 Part II: Events to attend
anthropologist is rarely on holiday, however, and each turned out in the

long run to have some considerable value.
The first was a major two-day event which drew participants from all
over an area about the size of an English county (gun in Japanese). It was
held at a large Shinto shrine in central Toyama, dedicated to the powerful
deity Hachiman, who is also remembered at smaller shrines in many
communities. Local people from these other shrines arrive from all directions,
dressed in distinctive local costume. On the first day, teams of lively youths
carry in decorated portable shrines, and present them before the main shrine
building, with much dancing and jumping about. On the second day, these
first groups leave, and heavy floats are pulled in by people of various ages
lined up along strong, heavy ropes.
The whole area was bedecked with flags and bunting, and the approaching
streets were lined with rows of little stalls selling all manner of festival food
and drink, a huge range of cheap toys and sweets, and helium balloons and
other paraphernalia of the festival atmosphere. Some of the stalls looked
sinister, indeed one seemed to be raffling unpleasant-looking guns, and
their keepers are all apparently another type of yakuza who travel the country
visiting shrines of this sort for their annual festivities. The demeanour of
the male salespeople is quite recognisable: casual dress, cheerful, leering smiles
and a characteristic punch-perm haircut. They were also chatty, displaying
none of the Japanese reticence sometimes found in response to a foreigner
in this part of the country, and I found them easy to talk to.
More interesting from the linguistic point of view, however, were the
slightly varying accents of the groups of men who gathered around the back
of the main part of the shrine to rest and refresh themselves after heaving in
their enormous portable shrines. They tended to sit in localised groups,
laughing and joking amongst themselves, as they knocked back can after can
of beer, and their language was rough and difficult to understand. They
were less friendly than the stall-holders, whose business it was to attract
customers, but they would answer questions, if a little gruffly. The thing I
noticed especially, though, was the way their language would change when
they addressed anyone outside of their own group.
Here was another example of the code-switching I had learned about
from Hosaka-san (Rehabili). The men had travelled from various parts of
the county, some rural and isolated, and each group had a distinctive local
dialect which they used amongst themselves. In communicating with outsiders
they slotted into a more standard form of Japanese, slightly more polite, as
one would expect for strangers, but not the completely standard version
Wrapping the body: two local festivals 47
advocated for schools. When the conversation was with other Japanese from
the same area, it still sounded like local dialect to me, but it was different
from the banter of the inner circle, and I could see clearly the way language
provides a kind of protective barrier around those who share a particular
variety.
During the period of my stay in Toyama I had regular discussions with
Takako about the language I was observing, and she would often make
comments from her own experience. In this case, we were able immediately
to draw a parallel with the refined language of the upper classes of Yamanote
in Tokyo, who cut themselves off by using language beyond the abilities of
those with less meticulous ‘breeding’, but Takako came up with some other
interesting ideas. One related the use of language to erecting a protective
barrier in circumstances of uncertainty, and she used the expression kamaeru,
which is also found in sport as a term roughly meaning ‘get ready’. In
Japanese, it also has an implication of adopting a posture, quite in keeping
with the reactions of fellow-members of the tennis class when we were exhorted
by the coach to kamaeru.
Takako had noticed the way a stranger who came to her door had
unexpectedly become tongue-tied when Takako spoke, and her psychiatrist
husband had suggested that the visitor had been unsure how to address
someone who was clearly not from the district. Under such circumstances, it
would be usual to adopt a protective posture, he explained, in other words,
for the person to kamaeru, or to construct an appropriate front. The woman
had not been expecting an outsider to answer the door, so she had been
caught unprepared. In fact, Takako herself usually adjusted her own language
in speaking to local people, some of whom had actually commented on my
previous visit on how easy she was to talk to, despite being a doctor’s wife
from outside the area. On this occasion perhaps she, too, had lapsed into
her more formal style.
The festival-goers were in a similar situation, then, away from home and
unsure exactly how best to behave. They relaxed amongst themselves, but
erected a protective barrier when addressed by someone outside their group.
This principle had played an important part in Japanese history, I later
learned, for during warring periods, locals who protected their own discourse
in this way could recognise an outsider by his or her inability to use it.
Spies were thus easy to detect, unless they were disaffected locals, and it was
difficult to travel incognito. Members of itinerant groups like the festival
yakuza were in a powerful position, however, for they could move around
the country relatively unobtrusively. This conclusion was quite encouraging,
for our foreignness and its effect on language was suddenly much more
relative than I had previously thought.
Another impressive aspect of this grand festival was to be observed in
the clothes worn by the major participants. The youths who carried in the
heavy portable shrines were all clad in white cotton, but with brightly
coloured sleeves pulled up over their arms, and headbands of clear plain
hues which were different for each of the villages represented. Those who
pulled the floats wore predominantly black, but their jackets were the
traditional festival happi coats, stamped across the back with the character
for ‘festival’, and on the lapels, with the name of the shrine. They, too, wore
colours to indicate their local origins. These were seen in headbands, again,
but also in a kind of wrap-around top, which was worn under the happi.
Men, as well as women, wear make-up at festivals in this area, and younger
women cavort around in their festival clothes in a fashion which would be
most inappropriate for their neat, daily Western attire. There is much drinking
and jollification, and individuals take turns to demonstrate their ecstasy by
strenuous beating of the huge taiko drum attached to the back of the floats
(see Figure 1). The floats themselves are strong, permanent constructions,
each a collective display of local skill, carved and crafted in a distinctive
design. They carry the children who beat out the constant rhythm of their
particular area on the smaller drums inside, accompanied by the gentler
sounds of the festival flutes. Eventually they parade away from the shrine,
down the main street to the station, where they split off in the directions of
their homes.
I was struck by how attractive the festival clothes made their wearers
look, how much they contributed to the mood of the occasion, and how
very well suited they were to the Japanese physique. As festivals do around
the world, the occasion offered a chance for role reversal, outrageous behaviour
and a clear break with routine, but it was also a demonstration of local
identity and apparent historical continuity. The clothes are characteristic of
this part of Japan, but they are also very Japanese. The happi coat is used
abroad to stand for Japan, and it does not change in line with fluctuations
of fashion. The coloured headband is worn throughout Japan to mark a
ritual occasion, and the local costume is preserved to stand for the area in
which it was developed.
These were haphazard thoughts at the time, and I noted them all carefully
in my diary. Later they became an important part of a line of thinking that
I had hardly begun to develop. Another feature of the festival played a
Figure 1 Drumming is a feature of festivals in Japan, and Hamish gets a

lesson
similar role. As we paraded away from the shrine, I noticed that the houses
in the festival district had all been literally tied up with a thin twist of
plaited straw rope, hanging along the streets below the roofs, like a long line
of bunting. These ropes, which were punctuated regularly with tiny slips of
white paper, were identical to those I had seen used on ritual occasions to
mark off a sacred area, such as the temporary shrine set up for blessing a
building site before work starts. Here, too, they had been put up as each
house was blessed for the coming year, an integral part of festival proceedings.
Clothes featured at the other autumn festival we attended, although this
one had little to do with shrines and the sacred. Nor had it much to do
with tradition, apparently, despite its reenactment of an historical battle. It
was the Shiroyama Festival, which we learned had been created as a tourist
attraction only two years previously. Some of the same festival costumes
appeared, and there was a float with festival drums, but the overall atmosphere
was altogether different and most of the costumes had been hired from a
film company. This was an occasion with no religious connections, contrived
entirely for commercial benefit, and, as it turned out, it was also an
opportunity for some municipal confidence reconstruction.
An assortment of people in ordinary apparel began to gather in the park

at the bottom of the hill at the appointed time, and shortly afterwards they
were rewarded with an orderly procession to watch. This consisted of teams
of young samurai warriors, boys and girls, the latter armed with tall, evil-
looking spears. In their midst came two lorry-floats, one carrying a princess
with a mane of long black hair and an animal of indeterminate species,
something between a wolf and a cat, and the other the usual taiko drums and
a few people dressed in festival attire. The procession marched around the
spacious arena which had been marked off for the occasion, and groups of
warriors settled themselves around it, as if for a tournament of some kind.
Before there was any action, however, the audience was obliged to listen
to several speeches by local dignitaries. There were many formulaic phrases
of greeting, some self-congratulation about the construction of the castle
three years before, and a rambling reminiscence about childhood play on
this historically significant local mountain. Then came the ‘battle’. Flares
were lit, another team of soldiers arrived at the entrance to the arena, and
the two sides ran to the middle. There was some shooting, several bouts of
sword-play, and the newcomers, Hojo, of course, were eventually defeated.
The significance of the princess and the wolf/cat never became clear to me,
or to the several members of the audience whom I probed. They referred
me to the epic, however, and noted wryly that in history the outcome of
the battle had been quite the opposite.
At this point members of the procession, largely made up of local children
older than those of my acquaintance, set off to march up to the top of the
hill to the castle, where they posed for photographs with their families. For
younger children, and others who felt inclined, there was a tent where the
same historical costumes could be hired for photographic purposes, and
Hamish and Callum went on the celluloid records of several people present
as they converted themselves into foreign-faced samurai soldiers (see Figure
2). In fact, Hamish and Callum seemed to be more of an attraction than
anything else to some of those present, whose views of the festival were
jaded, to say the least.
Later, when I pressed my enquiries about the organisation of this festival,
I discovered some of the reasons for the apparent apathy. First of all, the
construction of the tourist attractions and facilities in this area had not met
with universal approval amongst the tax-payers of the city. The castle, which
represented only a short period of local history, had been expensive to
construct, and its contents were less than scintillating. It was in fact a branch
of the museum which had been completed a year later, and its connection
with a fictional reconstruction of events seemed somewhat inappropriate
Figure 2 Callum dressed up for a photograph

at the local historical festival
to the more historically minded citizens. Finally, and this was perhaps the
main explanation for the mixed feelings on the day we attended, a serious
accident to a local teenager had marred the occasion the previous year.
The festival continues, at the expense of local unions representing various
forms of tourist accommodation and souvenir shops, with a grant from the
city. The ‘traditional’ float is provided by a drumming preservation society,
and the clothes are hired from a company in Tokyo. This autumnal occasion
is actually one of a series associated with the smart new developments in
Shiroyama Park. In the spring, there continues an older festival to celebrate
the flowering of a wonderful display of azaleas which covers the hillside,
which we had enjoyed on our previous visit. In mid-summer, a Noh play is

performed by firelight in front of the castle, and in September, when the
weather is clear, there is a ‘harvest moon-viewing’, with musical
accompaniment by koto players, cancelled that year because of dense cloud.
In fact, I had been luckier than expected that day for I did see the moon.
Takako had gathered some grasses to decorate her house for the event, and
prepared some special food, but because the music was cancelled, we simply
shared the tea and went about our lives. Afterwards I had set off to the
supermarket to do a bit of shopping, and, just as I came out, there was a
magical break in the clouds and the enormous moon rose magnificently
above the horizon. I had not until that moment believed the tales of the size
that the harvest moon attains, nor indeed understood why a celebration
should be built around it. This time, I was the one no one believed, for
despite my immediate and amazed conversion, I could find no one else who
had witnessed the wondrous glimpse.
As a tourist, this experience would go down as a highlight of my visit,
and the Shiroyama Festival certainly provided me with some striking
photographs, and a fun day out for the boys. As an anthropologist, nothing
exists in a personal vacuum, and the episodes shared with local people are
the moments which count. These two festivals had been very different
occasions, the one full of spontaneous joy and celebration, despite the clear
evidence of complicated organisation and coordination, the other more
contrived and controversial. But then, perhaps it just depends to whom
one talks. Festivals were not my subject of study, and had they been, I would
have become much more engaged. In practice the first at least still offered
some insights which later became very valuable.
Chapter 8
The housewives’ ‘Club for

Life’
Interviews are set up, but the daily round of activities also proves to be
valuable for the research, as do special occasions which arise.
Interspersed with these special events, domestic life had settled into a relatively
predictable routine. School activities required serious attention, first in the
morning in the preparation of the appropriate bags for the day, and, later,
when the boys returned, even Callum often had exercises to complete at
home. These were relatively straightforward, perhaps describing his family,
or practising a couple of characters or an easy set of sums. Hamish’s class
had more complicated homework, which was still beyond his Japanese reading
ability, but his teacher took seriously his general socialisation to class life
and she used the little notebooks they all carried to and fro to indicate
things I should explain to him and reinforce.
Jenny took care of the basic housekeeping, adopting the Japanese practice
of sweeping the wooden floors and tatami matting each morning, and getting
the day’s laundry through the washing machine and out onto the line. She
took pleasure in preparing meals, investigating new ingredients she could
find in the local shops, and generally making friends with the storekeepers.
The fishmonger was a regular port of call, and we enjoyed a huge range of
produce made possible by our proximity to the fishing community. While
Jenny was building up her vocabulary, we went together to seek new
specimens, and marvelled at the care and efficiency with which our selections
were washed and prepared. Once she had the domestic tasks under her belt,
Jenny, too, took up a class – in ink painting – and she continued to respond
to requests to give English lessons.
A regular event in the life of my housewives’ circle was the ordering and
collecting of a range of direct purchases through an organisation known,
after the English, as the ‘Co-op’. This was a kind of club, joined by the
investment of a sum which contributed to the fairly minimal administration,
and involving weekly trips to an empty plot adjacent to a nearby apartment
building where the goods were delivered. Members of the local division
would gather at the appointed time, split into smaller sections to arrange
makeshift tents as protection against the sun, and when the delivery truck
arrived, they would form a human chain to unload and distribute the
purchases. In the tents, these would be unpacked and checked, and each
member would pick up the goods they had ordered.
A large and fairly complicated form provided the means of ordering,
and this would appear each week to be filled in and dispatched. The goods
available included a range of seasonal produce, which necessarily varied
from week to week, and a series of regular items such as eggs and dairy
products. There was also a small section of non-food items, such as
toothbrushes, paper towels and other household aids. The main purpose of
the club was to order fresh food directly from the producers, however, and
much of it was organically prepared. This club was part of a movement,
originally set up by housewives frustrated at the fluctuating price of milk,
to gain more control over their supplies.
It was also a way in which the household manager could monitor the
nourishment she provided for her family, and this was a serious issue amongst
my professional housewives. During pregnancy a woman in Japan receives a
fair amount of literature about her own health and that of her developing
foetus, and many follow this interest up for years by reading all the latest
magazines and books about nutrition and health. Schools and kindergartens
which provide food send home a list of the menus for a month at a time,
with detail about precise content and calorific value, and a serious housewife
builds this into an overall plan for the whole family. Putting a weekly order
into the Co-op is therefore quite in keeping with this degree of planning.
My housewifely skills were greatly inferior in this respect, so our orders
sometimes arrived at times which did not fit in with Jenny’s projected
menus, which could pose a problem in the hot weather. However, several
benefits arose from my involvement in this group. First, it gave me great
insight into the lives of the professional housewives with whom I worked,
and the degree of planning in which they engaged. I learned a lot about the
minute details of a Japanese quality of life which is sometimes overlooked,
especially by foreign feminists who apply their own standards to a system
The housewives’ ‘Club for Life’ 55
they see as oppressive. A large cooperative group of this sort, known as the
Seikatsu Club, or ‘Club for Life’, was actually awarded a Swedish alternative
Nobel-type prize, known as the Right Livelihood Award, for their activities.
The system they had established was seen as an important antidote to a
different kind of oppression, namely that of the capitalist market, which
shrouds much of the production of life’s vital ingredients in the trappings
of a complicated series of middlemen, wholesalers and retailers, so that finding
the precise source of one’s food becomes an almost impossible task. The
housewives who set up these cooperative clubs made direct contact with
selected farmers and horticulturalists, and installed a network much more
transparent and therefore acceptable to their members. It is a kind of
alternative economy, but, ironically, it may well eventually undercut the
businesses in which some of their husbands are engaged, and it was, of
course, the salaries of these husbands which allowed the women the time to
establish the network. The need for time to participate in the activities of
the Co-op Clubs caused Japanese working women and feminists to complain
for a while, but the institution of evening deliveries later helped to resolve
this problem.
Another advantage of belonging to the Co-op was the opportunity it
gave me to meet a wider group of people on a regular basis. For example, I
made one set of friends through this connection who invited us around as
a family, including Jenny, engaged us in various recreational activities, such
as tennis, and introduced me to a side of Japanese life I would not otherwise
have encountered. The father of this family, the Hondas, worked in a children’s
home, which he later arranged for me to visit, and his wife took us out to
meet some friends who ran a diving school. This latter activity was a jovial
family concern, administered by a group of adult siblings, whose young
apprentices shared their large, rambling house, and took meals with the
already abundant children.
At the Co-op I also met an old contact from my previous research period,
one Mr Noda, who had then been the only man working in the city’s
nursery schools. This time Noda-san was the only man amongst the housewives
collecting their Co-op deliveries, and he approached me cheerfully,
recognising my face more quickly than I did his after a five-year gap. He
explained that he had now given up his job at the nursery and he was taking
care of his own young son, who was with him, while making preparations
for a pension he was hoping to build. His wife was still a full-time school
teacher, but she planned eventually to give this up too, and together they
would run the business. A pension, he explained, is a seaside family hotel,

built in the European style and therefore taking its name from the French.
In a world where security is so highly prized, Noda came across as a
wonderfully happy-go-lucky fellow. Tall and slightly balding, he stood out
clearly from the female company he seemed wont to keep, but expressed
neither doubts nor any particular pride in his unusual roles. Back in the
day nursery he had cheerfully demonstrated the best way to teach a toddler
to use the potty; now he was full of advice about the relative merits of the
various Co-op products. He was committed to a high quality of life, and
prepared to invest considerable time and effort into achieving it. He aspired
to attain a practical ideal that others merely talked about, and was prepared
to take risks and follow a dream.
At that time he was engaged in making furniture for the pension they
would open. He wanted a particular kind of furniture, somewhat Swedish
in character, with broad, bold lines and made of light-coloured wood. He
had not been trained as a joiner, and he had had to learn the trade from
scratch, but he was doing pretty well on the collection of chairs they would
need. They also wanted to serve especially good food to their guests, and an
old friend who had become a chef was living with them, trying out various
dishes they would serve. Staying in the Noda pension would be a total
experience, and another friend, an artist, was busy designing details of the
décor. They also planned to hold concerts there two or three times a month.
Noda-san’s concern with the quality of the living environment he aimed
to create reminded me of the way Mrs Takahashi had originally introduced
me to White Lily Kindergarten. It was again purpose-built, largely of a kind
of rustic timber, and she had clearly considered its aesthetic qualities
alongside the practical aspects of moving fairly large numbers of children
between their various activities. She pointed to a lack of the bright colours
which often characterise kindergartens, and emphasised the use of natural
materials. All the features of the play area had been carefully chosen to create
an atmosphere harmonious not only with the buildings, but also with the
luscious green hillside which rose away behind it.
The kindergarten uniform was also carefully designed. Each child arrived
in a smart navy-blue smock, relieved at the neck with a crisp white collar,
and topped with a small matching hat. The children carried identical lighter-
blue shoulder bags, and sometimes a yellow carrier bag with their artwork.
As they arrived, they were expected to stow these bags in purpose-built box
shelves, and change into yellow play-smocks. The changing areas were equipped
with neat rows of hooks, so the overall impression of a visit to the

kindergarten, with or without children, was one of order and aesthetically
pleasing combinations of colour and shape. The teachers contributed to
this effect by dressing in trim, cheerful clothes, casual but clean and
unblemished.
Mrs Takahashi’s careful use of language seemed to fit in with this attention
to the detail of the general environment, and I feel sure that she monitored
the general appearance of her employees as well as her young charges. She
herself had her clothes made by a dressmaker, and she was always immaculately
turned out. She also trained her staff in the use of keigo, as I confirmed
when I went to interview her. As Mrs T had been a chief influence in my
choice of research topic it seemed appropriate to come clean with her about
my intentions and seek her opinion. The book from my previous visit had
just come out, so I made an appointment, and took her a copy. I was still a
little nervous, for, if anything, my own keigo had diminished in quality.
Few people in Toyama use the various speech levels with as much skill as Mrs
T does, and I felt out of practice.
In fact, she was quite relaxed. Perhaps because I was no longer a mother
with a child in her care, a tenant and a neighbour, she could lower her
guard a little. Perhaps as the author of a book featuring her kindergarten I
had elevated my status. Either way, there was less of an atmosphere of
competition, and she was most cooperative. She explained almost immediately
that she uses different language for parents and for teachers, and different
language again for the bus drivers who work for her. She also changes her
language to her employees when parents are present, increasing the level of
politeness and softening her tone of voice. It is important for language to
sound nice, she explained, and to get people to do things smoothly.
This was just the sort of thing I was after, and I pressed her to elaborate.
She did at some length, and I learned a lot about the manipulative power of
keigo. It soon became clear that variation in the use of language is vital, and
must be adjusted to the expectations and abilities of the other. She had
known one of her bus drivers since childhood, for example, so it would
sound cold and distant if she were too polite with him. Instead, she addressed
him rather informally, sometimes brusquely, depending on how quickly she
wanted the job done. A firm order is likely to achieve a speedier response
than a polite request, she explained, but she emphasised the importance of
the tone of voice too. Occasionally she would raise the politeness level
purposely to sound a little cold.
A degree of distance could be effective, and she talked of the rather stiff
and formal language she used for making arrangements. With the head of
the PTA, for example, too much keigo would waste time, so she dropped in
only the occasional polite phrase to maintain a general overall level of
decorum. At meetings of the PTA, too, one needed to be businesslike. During
this stay I was invited to some of the PTA activities and I was amazed at the
amount of time and effort the parents were prepared to put into their
preparation. Already paying the fairly stiff fees that White Lily charged,
mothers would still spend weeks on end creating arts and crafts to be sold
for kindergarten funds at the annual Bazaar, and hours of their evenings
practising skits for the spring concert. Was this enthusiasm created by
language, or just by the immense seriousness and enthusiasm with which
Mrs T took the care of their children?
No clear and unambiguous answer would ever emerge to a question as
nebulous as this, of course, but Mrs Takahashi’s concern with the minutiae
of quality in the training of her pupils was shared by mothers who had
chosen the role of the ‘professional housewife’. As well as evaluating the
nutritional and calorific content of the food they offered their children,
great attention was also paid to the aesthetic presentation of the dishes
placed before them. Packed lunches were treated almost as works of art, and
one of my most humbling moments during the previous stay had been on
a kindergarten outing when our hastily assembled rolls and ham had been
revealed alongside the dainty creations other mothers had prepared. Perfectly
formed sushi could be passed around among the assembled party, too,
unlike our buns and packets of meat.
Even a casual cup of tea or coffee would be laid out in a formal fashion
at the homes of my housewifely nakama. The cup and saucer seemed to face
a particular way, the spoon irritatingly appearing at the opposite side to
that expected by my English upbringing, and tiny containers of milk and
sugar would be placed at the side of each. Biscuits and cakes would be
individually wrapped, and these, I knew from the supermarket, cost twice as
much as the ones which were purchased, open, in a packet. The quality of
the beverage itself was measured rather in terms of its brand name than its
flavour, but Takako had an endearing habit of lacing tea and coffee with
Bailey’s cream liqueur which made all this attention to detail pleasantly
acceptable!
When I invited Mrs Takahashi to a meal, together with a young Oxford
student she had taken under her wing, I was glad to be able to hire the
charming upstairs room at the ‘eel shop’ for the occasion. All the necessary
attention to detail was paid as a matter of course by my accomplished

restaurateur and his staff, and I could concentrate my attention on our
conversation. We ordered on my recommendation (in fact the only variety
we had tried to date, but it seemed to be fine), and the dishes were served in
elegant lacquer boxes. At the end of the meal, I could usher my guests across
the threshold, where we admired the coloured carp swimming beneath us in
a shimmering pool, and wave off their taxi before returning to settle the
account discreetly afterwards. The expense of the occasion was easily worth
more than the wriggly fish we had eaten.
Chapter 9
Cubs, spor ts and a shock
Attempts are made to widen the range of research respondents, a family

link proves fruitful, and the importance of keeping careful notes in the
diary is emphasised. They may adopt an unanticipated meaning later.
Mrs T was a valuable informant, but she was well known in the town as an
astute businesswoman, and White Lily Kindergarten was the only private
one for miles around. It was an unusual place, and while I could learn about
the use of language, clothes and space for creating a distinctive, somewhat
superior atmosphere, I needed to put this material in a broader context. My
professional housewives were also of an upper-income bracket, and they
chose White Lily for their children, as might be expected. Private schools
did not exist at the primary level in this town, however, so my own children
were now a conduit to meeting a range of other parents. I responded
enthusiastically to calls to help weed the playground, and clean ‘the high
places’ in the classroom, but in the end I was surprised by how much I
learned through their leisure activities.
Hamish was an enthusiastic cub at home, and we decided to seek out the
local troop. They were called ‘cub-scouts’, and they rapidly and earnestly
welcomed us both, mother and son, into their midst. Our initial enquiry
was soon followed by a formal visit from two immaculately turned-out
scout leaders, keen and trim in their shorts and long socks. They put our
rather casual home to shame, but I invited them into the tatami matting area
and did my best to kneel to attention. Hamish was less impressed by these
much more serious versions of the friendly River Cubs in Oxford, and he
fooled around, refusing to put on any of the politeness he had surely
Cubs, sports and a shock 61
learned. They seemed unperturbed, however, agreed that he could become a

‘guest cub’ during his stay, and gave me details of the next meeting.
This was a display of magic by various cubs, and Hamish made initial
contact by attending, though he insisted I go with him, and there were
several other parents present. Soon afterwards I received a telephone call
from one of these, Mrs Sugita, the mother of the leader of the ‘six’ he was to
join. She invited us to meet the other members of the group, parents and
children, at a café in the centre of town. This was the beginning of a fruitful
series of meetings for me, for the Cub Scouts of Japan (or at least the
Toyama branch) seemed unable to carry out their activities without the
active presence of their mothers. We prepared for, set up and served at a
bazaar stall, which one might expect to do in Britain, but we also went
along to a ‘cook-out’, where we did most of the cooking, and a kite-flying
event, where we did much of the flying!
This seemed somewhat paradoxical, since in Britain cubs are trained to
be independent to the point of parental worry at times, but then British
parents drop their children at school on a regular basis, an act of dependence
which is formally forbidden in Japan. Even the smallest children are expected
to walk to school, in all weather, though they form neighbourhood groups
to do it. This kind of cooperative activity seemed to me to be the epitome
of the Baden-Powell ideal, and, indeed, children in Japan spend much of
their lives responding to the demands of a collective conscience. At school,
for example, much work is accomplished through the joint efforts of a
group of five or six classmates, and these groups also take on the organisation
of quite sophisticated events.
For ‘cub-scouts’, life seemed to be largely fun and play, but then if
ordinary life is instilling the ideals of the scout movement, the meetings can
perhaps take on a different role, and this apparently didn’t become very
serious until the boys graduated to the scouts proper. In any case, joining
the ‘cub-scouts’ was definitely a minority activity, and they didn’t even
meet that often. For me, the great advantage was the varying language I
could observe. Sugita-san was originally from Tokyo and her language was
extremely polite, the other mothers were local and they used much plainer
forms, especially when Sugita-san was out of earshot. While the others found
Sugita-san somewhat affected, she felt herself to be living in a foreign country.
This spontaneous interaction was extremely valuable to me. In a ready-
made group, where I had no need to explain my presence, I could observe
behaviour and listen to gossip to my heart’s content. I decided, after some
time, that Sugita-san’s feeling of alienation was related to her inability to

adjust her language, or code-switch, as the technical term goes. Unlike Takako,
who dropped her keigo amongst her Toyama neighbours, and received praise
for ‘fitting in’, Sugita-san persisted with her Tokyo levels of politeness, and
felt distant.
Later interviews with local people confirmed my assessment of the
situation, for many of the ordinary residents, unlike those who chose to
send their children to White Lily, were even rather unclear about what keigo
is. They had their own ways of notching up their politeness, but they only
used the more formal version for ritual occasions. To them, those who used
it in ordinary conversation sounded affected or ‘stuckup’, and an inability
to reciprocate inhibited the development of intimacy. Inappropriate use of
keigo sounds cold and distant, and those in a position to adjust their language
may use it to deter an overly friendly approach – or simply to turn away a
salesman.
Hamish came along to the cubs, but they were not a major part of his
life. He became much more involved with the Shiroyama soccer (sakka in
Japanese) team, which scooped him soon after we arrived. Our presence
coincided with the World Cup year in which Maradonna caused a scandal
with an infamous handball which lost England a vital match, and Hamish
was incensed to find a picture of Maradonna in pride of place on a school
notice-board. He tore it down angrily and, apparently, threw it out of the
nearest window. The teachers were extremely patient with their foreign charges,
probably at the behest of their internationally minded headmaster, and
they didn’t make a fuss. I was advised of the incident in the commuting
notebook, and when I explained the reasons for Hamish’s act, which had
not been clear in a Japan only beginning to take an interest in football, he
even became something of a hero.
The soccer team trained twice a week before school, from 7 to 8 a.m.,
after Saturday morning school, for three-and-a-half hours, and on Sunday,
from 8:30 to noon. They had an attractive black-and-white uniform, and
they went off to play matches with other local teams about once a month.
Relations with the boys in the team were sometimes a little tempestuous,
possibly because Hamish was on occasions selected over older boys to captain
their side, probably more for his novelty value than for any leadership
qualities. Since Hamish was old enough to take himself to his soccer
commitments, I didn’t have much to do with the other parents until later –
perhaps quite thankfully, as it turned out.
Callum was too young to join the soccer club, but a conversation with
some parents I met at an early meeting suggested that he would be welcome
to take up baseball. There was a thriving, successful squad which met at the
school, and they recruited boys from the first year. Their training was even
more rigorous than that of the soccer team. They met daily, before school,
at 6 a.m., continued for another couple of hours after school, and, on
Sunday, they trained from 7 a.m. to noon. This team, the Toyama Little
Angels, had created the boys we had clapped at the opening ceremony for
representing Japan in America, and one of their mothers, Mrs Yamada, had
called on me to ask for help with a letter of thanks to her son’s ‘home-stay’
family.
Mrs Yamada was also the treasurer, and I approached her to discuss the
details. I was unsure whether Callum would be up to such a rigorous regime,
and whether it was worth investing the quite substantial expense for equipment
and uniform for only a couple of terms. The programme was somewhat
modified at this early age, she assured me, and she identified a slightly older
boy who would probably be willing to pass on his uniform, on loan. Both
of my boys were keen to acquire the bats and gloves for themselves, so we
struck a compromise, and in fact they continued their interest in baseball
for some time after we returned to England, joining with American friends,
and later making contact with the Japanese school in Milton Keynes. In the
meantime, Callum would turn up on Sunday morning at 7 a.m.
Mrs Yamada was friendly, and we continued to talk for sometime. She
had three boys of her own, and she revealed that they had taken a special
interest in Hamish and Callum and their presentation on the first day of
school. They were themselves a Korean family, and one had asked, on
returning home, why they had not been given this kind of treatment. He
wondered whether he should use his own Korean name, Lee, instead of the
Japanese name, Yamada, which the family had chosen for convenience since
they lived in Japan. In fact, the question of Koreans living in Japan was a
political issue of some note at the time, for several had been campaigning
vigorously against the way they were expected to register as foreigners even
though their families had lived there for generations.
The general impression I had received from the press was that Koreans
were treated rather badly in Japan. Many of them had been brought there
to carry out menial tasks during the Japanese occupation of Korea, and
there were now several communities whose living conditions were substantially
lower than those of their Japanese neighbours. Despite their more or less
permanent settlement, and the fact that subsequent generations had been
born and brought up in Japan, citizens of Korean extraction were still

regarded as ‘aliens’, required to register their fingerprints with the police,
and apply to return to the country when they travelled abroad. These are
the conditions under which any foreigners are granted residence, and, as I
had learned when securing Jenny’s visa, it is not always an easy situation.
What was interesting in the case of Mrs Yamada was that this family
seemed to be treated rather well by their Japanese friends and neighbours.
She had herself been born in Japan, as had her parents, and she explained
that she could have chosen to become Japanese, had she so wanted. In fact,
her marriage to another Korean had been arranged by her family, and
although they did not speak the Korean language, they visit Korea quite
often. It was thus their choice, as Koreans, to maintain their identity, and
this choice influenced their relationship with local bureaucracy, as much if
not more than the pressure from the Japanese system in which they lived.
Mrs Yamada did not feel that she experienced the kind of discrimination,
or apathy, I had unearthed in my own neighbourhood.
Their use of a Japanese name could have helped, because it meant that
not everyone recognised their Korean identity, but I suspect there was
more to it than this. First, the Yamadas, or Lees, were reasonably wealthy.
They ran a successful family business, and they lived in a good neighbourhood.
They were also upright citizens whose children excelled at school, even
representing Japan in sport, and they contributed to local activities. Mrs
Yamada’s role as treasurer of the Toyama Little Angels was a voluntary,
unpaid service, albeit with benefits to her children, but her selection indicated
a degree of trust. In fact, the Yamadas behaved like Japanese in a Japanese
context. Their language was appropriate, their clothes were smart, and they
lived in a nice house. Only amongst their Korean friends and relatives did
they behave as Koreans.
The power of an ability to adapt was again clear. Those Korean Japanese
whose economic resources were less stable were at a disadvantage, of course,
and growing up in a Korean neighbourhood would not help their prospects
of integration, if that was what they wanted. Seen from an outside point of
view, the Koreans who were politically active were complaining about their
treatment, and discrimination was part of this, but had they not also chosen
to be Korean, rather than take Japanese nationality? Indeed, integration
may not have been their aim. In this case, the situation was more complicated
than it had at first seemed. The Lees, or Yamadas, had worked out a
compromise which was not yet entirely clear to their children.
All these casual conversations were recorded in my diary, which I wrote

religiously every evening, or, if I was too tired, first thing the following
morning. If I held a formal interview, it was written up in a different place,
for it fitted with my preconceived ideas about how my research would
proceed, but anthropological fieldwork is often unpredictable, and it is
important to keep a record of ideas which may eventually have some bearing
on the outcome. Mrs Yamada’s case was not hugely influential in the long
run, but it was part of a process of rethinking which was soon to come to
a head, though I had no way of knowing it at the time.
I had found several examples of the way language, clothes and demeanour
were effectively drawing boundaries around people, not an earth-shattering
finding in itself, for it happens everywhere. The people who could adapt
their language, and other markers, were in a much more powerful position
than those who could not, however, and this was more intriguing. I had
started out taking an interest in language for this very reason, but I was
beginning to think more seriously about some of the other markers as well.
Clearly, a house, or a car, is a good marker, and I thought of the way my
yakuza neighbours chose to present themselves. I resolved to drive past
their district again.
An opportunity soon arose, as it turned out, for Callum asked me to
accompany him to his first baseball practice, and I made a diversion on the
way back. We had received the uniform, a neat outfit in white, trimmed
with navy blue, and marked boldly with the name of the team. We had made
an expedition to the local sports shop and acquired, at great expense, the
bat and glove, and a few practice throws had been accomplished. On the
Sunday morning, Callum woke at 5 a.m., so excited was he about this new
adventure, and after a few vain attempts to get him to settle, we got up and
made the necessary preparations. Hamish decided to get up and come along
to this momentous first meeting, although football didn’t start for another
hour-and-a-half, and we rode off on our bikes.
The initial warm-up set the tone, for the boys were encouraged to make
several laps of the school, at some speed. When the coach arrived, they all
raced to his side, and bowed formally, before entering enthusiastically into
an exercise routine. We left them practising throwing, and as Hamish still
had time to kill, he came with me to have another glance at the yakuza
house. We would look somewhat suspicious standing outside staring, so we
just drove casually by, and I indicated the cameras to Hamish as they came
into view. Evidently we had been picked up by them, too, however, for as
we proceeded gently down the road, we heard a voice calling after us.
‘Hamish-kun, Hamish-kun, aren’t you coming to football?’ Hamish glanced
back and recognised his teammate, Akira, now also a good friend. He called
back an affirmative reply, but he didn’t stop cycling. So Akira, his early
adversary, was indeed the son of the local oyabun. We had considered the
possibility, but we were somewhat stunned to find it to be true. Later, when
we reached home, Hamish recalled meeting Akira’s older brother, who had
behaved in an unusually threatening manner during play in the park. In
fact, it was hardly surprising that the two should be thrown together. Akira’s
family was well known in the district, and other children may have been
warned off becoming too close. Hamish knew no better, and they were both
outsiders in their own way. Still, it was something of a shock.
Chapter 10
Suicide, funerals and the

well-wrapped gift
Shocking or distressing circumstances arise during the course of research,

but one of these turns out to be associated with an unexpected deep
insight.
It was indeed a shock to discover my son’s proximity to the family of

one of the most powerful men in town, even if unofficial, but it was
also quite exciting. As a parent, I had occasion to meet other parents,
notably mothers, and it seemed to offer another apparently innocent
way to make useful observations. I also had a list of school class home
telephone numbers, for the parents of each form operated a system of
disseminating information, somewhat like the circulating notice-board,
where they received and passed on the news in a fixed order. In fact,
it was Callum’s class that first introduced me to the mechanics of this
ingenious arrangement.
It was on the evening of the elusive harvest moon that the mother
whose name was prior to mine on the list telephoned to tell me that
the father of one of Callum’s classmates had died. She gave me details
of the ‘sending-off’, but said that I was not obliged to attend. Since the
average age of the parents of this class was probably between late
twenties and mid-thirties, at most, I asked if the man in question had
been ill. She replied in a slightly evasive fashion, claiming to be unsure
of the details, but that he was probably ill. I telephoned the next person
on the list, and passed on the details. She did not ask how he had died,
so I had no need to perpetuate the unclear part of the information,
which could have attained the value of a Chinese whisper and fouled
up this useful Japanese system of communication.
I decided that the best way of expressing condolences would be to attend

this ‘sending-off’, which seemed to be a local word for the more austere-
sounding ‘funeral’, and it could also be useful for my research. A ceremony
of any sort is delivered in appropriate language, which would certainly be
formal and polite, and it was not often possible to attend a funeral
inconspicuously. I contacted a couple of other mothers to see if they would
be attending, and to find out about the appropriate etiquette, gift procedure
and attire. A group of us arranged to go together, so we set up a meeting
place and time, and one offered to drive us over to the family home, where
the funeral would be held.
In the meantime, Takako had her ear to the ground, and she
discovered through her own contacts that the man in question had
committed suicide. The family was playing this down, however, so it
was not necessarily common knowledge, and she was not sure whether
I should attend. Nevertheless, the arrangements had been made, so
changing them would be more conspicuous than going along, though
we thought it might be prudent to appear reluctant on arrival. In fact,
the other women in the quite large group which turned up were
extremely reassuring. None seemed to know the family very well, a
couple were not even wearing black (‘It isn’t a relative or anything, so
I didn’t bother with make-up,’ said one; ‘I just washed my hair,’ said the
other).
The overall impression was one of conformity in dress, however, for
all the other women wore black, which contrasted strikingly with the
white uniforms worn by most of the men present, as the deceased was
a sailor in the Japanese naval defence forces. The latter sat in neat
rows, but seats had not been provided for the women present, and we
stood awkwardly, first at the front of the apartment building, and then
in a group at the back where the main room opened out to reveal an
altar set up inside. The coffin was laid out in front of this, with a
photograph of the man in pride of place, neatly tied up with criss-
crossed black ribbon. The close relatives sat in front of the coffin: his
wife, the small boy and the man’s parents.
The order of proceedings moved from a period of chanting by the
Buddhist priest, to a formal speech by the chief officer of the unit,
through the emotional recollections of a representative of the age-
mate group. Everyone present then filed up, in rows of five, to take a
pinch of incense from a large container and add it to the burning pile in
front of the photograph, a symbolic gesture of farewell. We then returned
to the front of the building, where we waited to see off the coffin,
which was carried out following members of the family, each holding
Suicide, funerals and the well-wrapped gift 69
an item of the accompanying utensils. The father of the deceased made a

final speech of thanks for such a splendid funeral, and the entourage was
driven away to the crematorium.
The speeches did not entirely give away the cause of death, although
both the commanding officer and the age-mate were full of sorrow and
some remorse, it seemed. Since I knew that it was a case of suicide, I
could pick up some of the insinuations, but it may not otherwise have
been clear. The commanding officer mentioned that he had grown
thin, for example, and that they had tried reducing his work-load, but,
he apologised, they had not been able to help. The age-mate
apologised, too, addressing the dead man directly, as if he were still
there to speak to and reply. Finally, the father apologised for the trouble
they had caused to the neighbours, thus taking responsibility as a family
for the events which had taken place.
The other mothers said nothing directly about the cause of death,
commenting most audibly on what a nice person the mother was, and
how sad for the child. The mother was a contemporary of the class
teacher, Mrs Okazaki, whom they noted was only 29 years old. However,
there was some muttering amongst them which suggested that there
was at least a suspicion of suicide, although one commented, fairly
loudly, that ‘it is not the kind of thing you can ask’. Another disagreed,
that ‘one should ask’, but neither specified out loud what ‘kind of thing’
they were talking about. Presumably as I was a fairly bumbling foreigner,
I was not consulted, so I was able to keep my own knowledge to
myself.
It was an interesting exercise in the expression of ‘front’ and ‘back’
knowledge, which are clearly distinguished in Japanese society, to the
extent that an inability to make the appropriate distinctions can be
seen as a sign of mental illness (or foreignness, of course). It was
probably inappropriate for me to ask the cause of death on the
telephone, but the ‘front’ reply, that he must have been ill, was a
suitable compromise between the whole truth and a cover-up. If the
man committed suicide, he could well have been ill, I suppose, although
there are more noble reasons for taking one’s own life in Japan. If there
had been one of these, it would have been a matter of public knowledge,
however, so the answer was quite diplomatic – assuming my informant
was herself aware of the situation, which, of course, she might not
have been.
The details of the ceremony were also interesting, and I noted them
all in my diary, although I would not come to fit them into a wider
scheme until much later.
Not long afterwards, I had another opportunity to observe the ritual

surrounding death when the father of an old friend in Tokyo passed away,
this time through natural causes and general old age. I could observe at first
hand the reactions of the immediate family this time, for I had visited them
before, and the mother remembered me well. I had met Mr Tamaru during
my first visit to Japan some fifteen years previously, when we lived in the
same house, a community of some ten Japanese and a couple of English-
speaking foreigners. We, the foreigners, were expected to speak English during
supper each evening, so that our Japanese house-mates could practise their
language skills, but it had also been an excellent opportunity for me to learn
idiomatic Japanese, and to make a number of good friends.
I had met Tamaru-san many times over the years. We always had a drink
or a meal when I was in Tokyo, and we compared notes as our lives progressed.
We discussed our respective marriages, as they occurred, and sent presents
to one another’s children, visiting them too when this became practical.
Now it was bereavement, and Tamaru-san opened his heart. He lived in a
different part of Tokyo from his mother, but he was the eldest son, and was
suddenly aware of the responsibility of being the oldest male in the family.
He would have to decide, with her, what to do about the family home, and
how she would live with only half the pension they had received when her
husband was alive. Many Japanese families move in together at such a time,
or into a new house on the family land, neatly divided into two apartments.
He thought he might prefer to be a short walk away. He was clearly deeply
affected by losing his father, and would miss him a lot. Discussing the
practical arrangements was a way of expressing this loss.
I could not attend the funeral this time, but Tamaru-san took me to visit
his mother, and the family altar where they had lain the ashes and set up a
black-trimmed photograph. I had consulted a few people about an appropriate
gift, and a pretty large sum of money seemed to be one possibility, suitably
wrapped in a funeral envelope. It should be placed upside down, I was told.
Otherwise, a basket of fruit might be acceptable, and I decided on the latter,
feeling that money was very impersonal, although this does seem to be the
more common solution. The fruit was wrapped in special paper, with the
funeral motif of lotus leaves and a printed black band, and as we entered the
house, I was ushered straight to the cushion before the altar, where I laid
down my gift. With a little guidance, I tapped a gong to summon the spirit,
lit some sticks of incense, and folded my hands in prayer. This was a way to
pay respects, and say goodbye to Mr Tamaru senior.
Suicide, funerals and the well-wrapped gift 71
His wife, my friend’s mother, thanked me for the fruit, pointing out
that her husband had liked fruit so it was a good gift, and we talked a little
of the last time I had visited. After a while we moved through to the living-
room, where we chatted long into the night, and she revealed a stunning
memory about my life and family. She was clearly glad to have a visitor, and
asked me to stay, which I did. She was thin and drawn, and the house had
been neglected, so I was glad if I could offer a little comfort. I think a
foreign friend is sometimes a relief for Japanese caught up in the restrictions
of social constraints – indeed, perhaps for anyone. There are fixed words
for expressing sympathy at a time such as death, and a clear procedure, but
a foreigner may be treated less formally.
When it came time to go to bed, Mrs Tamaru took me back into the best
room, where the urn of ashes was displayed, and she pulled some futons out
of the cupboard. I was to sleep in the presence of the honoured dead, and
she stacked several mattresses as if to compensate. She indicated a huge pile
of black and white envelopes in which they had received monetary gifts,
and hoped I wouldn’t feel bad surrounded by these things. I commented
that it must be comforting that so many people remembered him, but she
said she would feel better if they were red and gold, the colours for gifts
associated with happy occasions. In fact I slept pretty well.
In the morning, we continued to chat over a long breakfast, and she
bemoaned the enormous amount of clearing up which follows a death. She
hadn’t realised, she joked, as this was her first experience. In fact, part of her
‘clearing up’ provoked a change of direction during this period of fieldwork,
although it didn’t happen until after I had returned home, when I received
a gift through the post from Mrs Tamaru. It wasn’t a special gift, in that she
had probably ordered a large number to send out by way of thanks to all
those who had made gifts to her, but it triggered off a line of thinking
which turned out to herald a turning point in my approach.
The contents of the package were quite charming – five tiny dishes for
individual servings of sauce – but it was the way they were wrapped which
drew my attention. To proceed from the parcel which was delivered to my
door, I had to remove no fewer than seven layers of packaging to reveal the
contents. Some had a clear purpose – protection of the breakable material,
paper marked with symbols of death and the afterlife, and an outer covering
to transmit the gift through the mail – but there was no functional explanation
which could account completely for the seven layers. Anyone who lives in
Japan for long notes the attention paid to packaging, and some complain
about the apparent waste of resources, but I suddenly became aware of the
great potential wrapping has for a subtle form of communication.
In the following weeks I began to pay greater attention to wrapping, and
I noticed the use of wrapping materials, such as paper, cloth and straw, in
other ways. In reading, and in discussions about the use of language, I
discovered a neat connection between the use of polite and formal language
and the use of other markers, such as wrapping, to express the same sentiment.
The Japanese word for politeness, teinei, also means ‘care’, and care for an
object, by the appropriate use of wrapping, expresses care for the person to
whom it is presented. A single-page letter may be wrapped in an extra blank
sheet to express the same sentiment.
This care is also expressed by the use of language which ‘wraps’ words in
a form appropriate for a particular occasion. Verbal ‘wrapping’ might lend
formality to a special occasion such as a wedding or a funeral. It might make
more palatable the communicating of a difficult decision, or an expression
of discontent. Language might also ‘wrap’ a group of people and distinguish
them from others, and, where the principle is used intentionally, it may
create an image a person wishes to present to the outside world. Clothes
contribute to this image, of course, and the headmaster had noted a parallel
between the clothes used by the upper classes in England and those used on
a ritual occasion. It was interesting, then, to hear that the most formal
kimono, worn in the ancient court and by a bride at imperial weddings, has
no fewer than twelve layers. Here was food for thought indeed.
Some of the most insightful moments of a period of anthropological
fieldwork emerge through shocks and disasters. They inevitably provoke a
valuable kind of spontaneous reaction in informants, and, sometimes, a
fairly crude kick-start to thought processes turning over in no particularly
systematic direction in the ethnographer. The discovery of the family
background of my son’s close friend was really only the confirmation of a
suspicion, and while it held some exciting possibilities, it was not, at that
moment, an earth-shattering revelation for the research. When the father of
a boy in Callum’s class committed suicide, I learned about the differential
dissemination of knowledge. However, the death of the father of one of my
oldest friends in Japan provoked a moment of real insight.
Chapter 11
Paper walls and f lowers at

the bank
Some observations begin to confirm the new insight, but a low

period for the anthropologist indicates that feelings are not always
related to the seriousness of the problem during fieldwork.
Musings on the implications of the multi-layered gift, and other possible

parallels, led to an alteration in the focus of my research. It was not
immediate, nor, for a very long time, clearly formed, but I began to
reexamine other examples of layering for their potential for a kind of
communication of which I had not previously been aware. I also began
to notice other forms of wrapping, and the way these could sometimes
be related to the use of language. Takako was helpful on this front
because she was familiar with some of my reading, and she could
quickly find relevant references, such as the example mentioned in
the previous chapter of wrapping a single-page letter in an extra blank
sheet.
Another line of thought was inspired one morning in Takako’s house
when I found her busy with a man stripping the covers of her cupboards.
These were floor-to-ceiling affairs, exactly like those in our own house,
which enclosed and concealed a capacious storage space, accessed
through large, sliding doors. The same sliding doors are used to partition
rooms in a traditional Japanese house, and they can be removed to
open up a larger area for family gatherings and other special events.
Like the latticed window frames, which filter bright sunshine and create
a pleasant, subdued light, they are covered in a stiff form of paper
which can be renewed as they become dirty or damaged. Replacing
this paper is thus part of a redecorating process.
The sliding doors are called fusuma, and the man who was here to recover
them is called a fusuma-ya, a skilled occupation which he explained required
many years of training. Very often an art such as this is passed down through
the generations in a natural family line, but his own father had been a geta-
ya, making the slip-on wooden footwear which has little stilts to lift the feet
off the ground in wet weather, and there was less demand for these now that
the streets are better paved and drained. He had therefore decided to take
up another occupational craft, had attended university to study the subject,
and then become an apprentice to learn the skills. He said that it had taken
him about ten years to achieve competence.
Fusuma are by no means just functional, and they very often depict a
delicate mountain scene, repeated on each door throughout the room. In
some palaces and temples open to the public, the work of a famous artist is
permanently on display on the fusuma, and may be a special feature of the
location. The opening and closing of doors in a large area may also create a
series of layers. These sliding doors, then, offer a way to create, and re-create,
the living environment, and to adjust it to changing tastes. Takako explained
that she had chosen a plain colour for her cupboard doors, for this seemed
to be the current preference in Tokyo, the city local people look to for their
lead in fashion. It was a colour very close to white, with a visible grain.
Plain white paper is also used for the wrapping of a formal gift, and its
quality is measured in its texture, and in the visible grain. It is also used to
wrap money when this is presented, and, in both cases, further details, such
as the colour of the string, indicate whether the occasion is a celebratory
one or a sad one, such as a funeral or a memorial. The pile of envelopes I
had seen at the Tamaru house were finished with black and white string, for
example. The plain white paper indicates the formality, or ritual element, of
the gift, but this feature is also used for an expensive, high-class gift. Again,
there seemed to be an overlap between ritual and the expression of superiority.
Paper-making is a highly respected art in Japan, and a piece of calligraphy
may be admired for the paper used as much as for the script itself. Paper is
thus used in each of these three contexts – the fusuma, the gifts and the art –
as a means of communication, as a means of expressing taste and aesthetic
appreciation. Takako had chosen to ‘wrap’ her cupboard doors, and therefore
part of her room, in a type of paper which would demonstrate her awareness
of contemporary fashion. Those of her acquaintances who were aware of
such niceties would undoubtedly be those for whom she reserved her use of
Tokyo language, and this was another subtle way of expressing a kind of
Paper walls and f lowers at the bank 75
class allegiance. It led me to think about the significance of the ‘wrapping’

of space.
Shortly after this, I came across another rather different example of the
wrapping of space when I went down to the local bank. This time, the
wrapping was temporary, but it was quite remarkable. To take money out of
one’s account in this branch, it is necessary to enter the main door of the
bank, and turn into the ‘cash corner’. Here are located the machines which
dispense cash, and, usually, nobody employed in the bank becomes involved
in the transaction, although an electronic voice sounds a welcome, as a tiny
human figure on the screen bows to each customer. On this occasion,
however, as I passed through the door, I was greeted by two smartly dressed
human bank employees. One bowed deeply as the other presented me with
a gift. The whole public area of the bank was decorated with flowers.
It was impossible to ignore these special arrangements, and I enquired
immediately about the occasion for such celebration. The employees
announced proudly that they had just appointed a new branch manager, a
woman in fact, and, shortly thereafter, the new manager came over to
introduce herself. What I didn’t realise until later, when I read the
announcement in the local press, was that the new manager of my branch of
the Chiba District Bank was the first woman ever to be appointed as manager
of a bank in Japan. The flowers had been used to announce a very special
celebration, and I had been lucky enough to witness it. I resolved to seek
out this new heroine for an interview, and she later proved to be a very
useful friend.
In fact, the bank at which I held my account in Japan provided me,
usually by chance, with quite a few insights into Japanese ways of doing
things. I had first opened an account at this bank during my last stay, when
I lived nearer to another local branch. They had never had the experience of
looking after a foreign customer there before, and we learned some of the
procedures together. It was a small branch, where I usually saw the same
clerk, a Mrs Ohkawa, and she took a personal interest in my situation. First
of all, it was necessary to acquire a personal seal, since a signature is not
considered sufficient security for identification, so I went off to have one
made.
A seal depicts the owner’s name, written in their chosen kanji, or Chinese
characters, for a Japanese customer, but foreigners are usually encouraged to
write their names in a phonetic, cursive script known as kana. My name
would have required four such characters, which would hardly fit neatly
onto the end of the small seal used for bank purposes, so I decided to ask
for two characters which could be read as ‘Hendori’. This was the nearest
pronunciation that could be managed, and I had already chosen two
characters, in consultation with Japanese friends, when I first lived in Japan.
The literal meaning of these two characters is ‘strange bird’, which had
seemed very appropriate when I chose them, for ‘bird’ was at the time
popular colloquial English for ‘girl’, and ‘strange’ is, of course, the adjective
used for foreigners who try to behave like Japanese.
My friends had laughed at the time, and I had yet to discover that the
same character for hen, or ‘strange’, is used for the slang use of ‘different’, to
refer to the mentally ill. Indeed, it was not until I returned to the bank,
proudly bearing my new seal, that the full force of this slang expression was
brought home to me. Ohkawa-san had paled visibly. ‘This is not really a
very nice way to write your name’, she had explained patiently, ‘this use of
hen has a derogatory meaning, you know.’ I had retorted that I knew the
way it was used to describe foreigners, and I didn’t mind, and I told her
about the slang use of ‘bird’ in English, now a little less appropriate since I
had married and given birth to two children.
She had not been easily convinced, feeling perhaps that proper respect
could not be given to a customer who chose such a literally strange name,
and she had explained the slang use of ‘different’ as well. What she had not
explained, though her attitude was an element in my own learning about
the matter, was the importance people attach to their names. I knew that
some people change their names, or the characters for them, on marriage
for example, as I had come across examples of this previously, but I was only
beginning to get a feel for the effect an apparently inauspicious use of
characters could invoke. My seal had been quite expensive, however, and it
had taken a couple of days to make, so I was loath to delay further the
opening of my account.
As it turned out, the use of these characters for my name proved to be
quite auspicious. Ohkawa-san had not only dealt with my business throughout
our previous stay, offering a regular opportunity to chat about our respective
families and other items of everyday life, but she also happened to be on
duty at the Toyama branch when I turned up to open a new account on this
present visit. Although five years had passed, she had no trouble at all
remembering my name, and we took up our relationship where it had left
off. She had been transferred to the town branch during our absence, part
of a company routine to move their employees between different positions.
Unfortunately, however, the reshuffle which brought the first female branch
manager to this branch also sent Mrs Ohkawa to a more distant one.
On the day I enquired about interviewing the new branch manager,
whose name was Matsushita, she was not available. I left a message with her
deputy, who said that he had heard about me from Ohkawa-san, and he
promised to pass on my enquiry. Before Matsushita-san phoned back, however,
there was a call from Mrs Ohkawa, who suggested we meet again before I
returned to England. My return was still some time off, but I followed up
her suggestion, and found out that reactions to the new appointment were
not universally positive. Some approved, she said, but others felt that
Matsushita-san had just been appointed to pay lip service to the new Equal
Opportunities Law. Others, perhaps herself, though she didn’t mention it,
had been passed over for this piece of political correctness (these were not
the words she used, but the sentiment was there!).
Actually Mrs Ohkawa might have been getting a little disgruntled with
the bank anyway, for she had given up her job by the time I returned again
a few years later, and was running a bar. She said it was because her husband,
who had worked in the same bank, had been ill and had had to leave. On an
earlier occasion she had confided that life was pretty stringent at the bank.
Although staff were entitled to forty days’ leave a year, no one took more
than three, except for public holidays, because none of them wanted to rock
the boat. If they did such a thing they would surely be passed over for
promotion, she had said. I suppose if people engage in such self-denial in
order to succeed, and then see others promoted over their heads, they may
well feel disillusioned. Ohkawa-san seemed happier in her bar.
Matsushita-san’s attitude was, understandably, quite different. A woman
in her early forties, she was smartly dressed and clearly very bright. When I
asked her how she had come to achieve her distinction, she explained that
she had won several competitions within the bank, even being awarded two
holidays in Hawaii at the bank’s expense. She was particularly good at
persuading customers to reinvest their ‘spare’ money, it seems, and I
remembered ruefully turning down Ohkawa’s suggestion that I move some
of my money to a savings account. In fact I never had enough ‘spare’ to
make it worthwhile, but I noticed an interesting system which came into
play when I had money to deposit, and a small ‘thank-you gift’ was produced.
My grant was only enough for paper hankies, I think, but those with larger
sums received better gifts.
This system may or may not have been introduced by Matsushita-san, I

never followed it up, but what I did discover was that my own friend,
Takako, had withdrawn her money from this particular bank because she
felt that Matsushita had been too pushy. However, Takako had been impressed
that she remembered her name after meeting her only once. Many people
must have been even further impressed, because Matsushita had clearly done
very well. I kept an account at this branch after I left, and when I returned,
some eight years on, she had been promoted even further, into the higher
echelons of head office in Chiba. She still remembered my name even then,
and helped me out of a situation that the local branch couldn’t handle.
My interview with Matsushita also helped me to understand bank language,
and attitudes towards the customers. I had noticed a fairly high level of
politeness in the bank, and she explained that although they are not specially
trained in the use of language, they are expected to treat the customer, who
is referred to as a ‘guest’, with great respect. Thus phrases are chosen which
put the bank employee in a deferential position. Bank employees are partly
chosen for their ability to speak politely, she explained, and they also practise
dealing with different kinds of people, such as those with a short temper, or
who find bank matters difficult to understand. I had found myself in both
situations during my stay and, I have to admit, the staff were very diplomatic.
Banking business seemed always to take an interminably long time, from
my point of view, and it was inevitable that one be asked to sit down and
wait. Grants arriving from England were an especially unusual occurrence
in this bank, but all the customers seemed to have to follow the same
procedure. While waiting, I used to observe, and I absorbed, though only
later properly analysed, another example of the wrapping of space, or possibly
people. This one was similar to the situation in the school staff-room, where
higher-ranking employees were seated further away from public access than
the lower ones. In the bank, too, the smiling faces behind the counter were
the least exalted employees, and promotion moved an individual back
through the open office. The manager, like the headmaster, had an enclosed
area at the very back.
In fact this is fairly standard for office arrangements in Japan, and as one
proceeds up the hierarchy, one is likely to spend less time dealing with
sundry enquiries, and more with one’s own specific business. Matsushita-san
stressed that language use between employees of different ranks is strictly
observed, thereby reflecting these spatial arrangements, but she also noted
that the general level of politeness drops once the door for the customers is
locked, and things are much more relaxed during recreation. Clearly the
image presented to the outside world is very important in a bank, and this
is again reflected in the use of uniforms for the employees immediately in
contact with the customers. These are standard throughout the different
branches, and the same image is reproduced for the electronic bowing figure
in the cash machine.
Matsushita-san was quite firm about the use of language, especially amongst
her employees, to whom she seemed quite curt, and I asked her whether she
felt the need to be assertive, perhaps more masculine, as a woman in an
unusually high-ranking position. She confirmed that she spoke more loudly
than other women in the bank, and in a lively, slightly rough fashion more
characteristic of men. Takako Doi had recently been appointed as leader of
the Japan Socialist Party, and my own friend Takako had noted that Doi’s
language had been very masculine as she rose through the ranks, but that
since she had been appointed leader, she had become more feminine.
Matsushita had noticed this too, and she recognised the value of such a
technique, though she could not be quite as rough in a bank.
There was a personal quality to my relationship with Matsushita-san,
however, and I am still confused about the way this was manifested in
banking practice. She gave me time for an interview, and I helped her son
with his English pronunciation. We exchanged a gift or two, as one is wont
to do to confirm a social link, but whether any customer would have received
the treatment I am about to describe, I cannot possibly say. To make each
customer feel personally cared for is undoubtedly a laudable goal in any
business, and it was specifically related to the use of language in some of the
books I had read. It certainly worked for me with Matsushita-san, but I
would need another trip and another focus to place this event completely in
a Japanese context.
The situation arose because of a delay in the arrival of my grant from
England, and this created an awkward cash-flow problem. First, it had made
me late with paying the rent, and on the day that the money arrived, a
Monday, I went along to withdraw enough to settle this debt. The machine
refused to cooperate so I was forced to enquire at the counter. It appeared
that some kind of bank rule had come into force, and although the money
had arrived, I would not be allowed to use it until Wednesday. I explained
the situation at the hospital office, and went to work at my desk. Shortly
afterwards the telephone rang, and Matsushita-san was there, offering to
lend me some money. ‘I don’t have much,’ she said, ‘but if it would help …’.
Clearly this would have been a personal loan, and I turned down her
kind offer, as politely as I could, wondering why they didn’t simply offer
me an overdraft. When I returned to the bank on the Wednesday, I noticed
that a sum of 10,000 yen had indeed been paid into my account, and that
the school lunch money had been withdrawn, an automatic transaction
which I could not otherwise have paid. Matsushita-san had stepped in, it
seemed, and saved the day. I paid her back, personally, with a 10,000 yen
note, but, for some inexplicable reason, it made me feel very low. This was
the day when I felt most like a strange foreigner, getting special treatment.
Chapter 12
A foreigner at the ‘Culture

Festival’
Participation in cultural activities opens up some new ideas: Does relaxation

come with a true mastery of the art of the tea ceremony? And is language
affected by the wearing of a kimono?
Low periods do occur during fieldwork, and they tend to coincide with
an awareness of a great gulf in knowledge, or a general feeling of
alienation from the lives of those around. I suppose that, following the
‘high’ of a moment of insight, it was only to be expected that a low
would follow, but the incident in the bank was hardly momentous, and
it was probably intended as a friendly act. With children in tow, there
are more ups and downs, as each of them runs through similar
experiences grappling with life in a foreign culture. As I thought on the
bank incident, I recalled an earlier low, involving Hamish, and I realised
that again it concerned the concepts of borrowing and lending.
He had come home one day in something of a fluster, and flung
down a note from the teacher, this time on a piece of paper, rather
than in his notebook. The teacher’s tone was exasperated, and it
recounted a series of incidents that day during which she said Hamish
had failed to cooperate with the other pupils. She asked me to speak
to him, but it was a short sentence at the end that I found most disturbing:
‘Could you please be careful that Hamish is not bringing home objects
borrowed from friends in the class.’ Now, Hamish has his faults, like
any child, but dishonesty was not one of them, and I decided to
investigate this implied accusation further. I accompanied Hamish to school
the following morning.
Mrs Takagi was an energetic young woman who took her role seriously,
and I had several conversations with her over the period. She set the children
84 Part III: The role of experts
to a task and came out of the classroom to tell me about the incident which
had prompted her to write in such a way. Hamish followed. Apparently he
had borrowed a pencil from a girl in the class, and it had got broken.
Hearing this, Hamish raced back into the classroom and offered the same
girl 50 yen to buy a new one. She then came out too and I explained what
it was for. She refused it, saying that she had plenty of pencils at home. I
suggested that she buy some sweets. She had plenty of those too, she said.
Finally, Hamish said he was sorry, in his best Japanese, the two shook hands
and the girl returned to her work.
Mrs Takagi explained that the girl had not minded lending the pencil,
indeed children passed these things around amongst themselves all the time,
but she had been upset that it was not returned in the condition in which
she had lent it. I appreciated her concern, and commented that Hamish had
not yet had to take his own pens and pencils to school in England, where
the school provided them, so he had still to learn this lesson – I wondered,
in fact, whether it was precisely to avoid incidents of this sort that the
English system had evolved. I remembered my granny quoting the words of
Polonius from Hamlet, ‘Neither a borrower nor a lender be’, and I suggested
that I tell Hamish to avoid borrowing things from his classmates.
This seemed to upset the teacher even further, however, and she asked
him merely to be careful. It was a good way for children to share their
possessions, she explained, and they enjoyed finding new pieces of equipment
to show, and lend, to their friends. Stationery shops in Japan are full of
exciting objects, as we had already noticed, and this system of exchange
seemed to be an important part of school life, an opportunity to learn to
value the objects of others. If Hamish refused to take part, it would cut him
off from this lesson, as well as from significant communication with his
classmates.
As I thought on this conversation later, I also recalled the idea that
wrapping a gift demonstrates care for the object inside and therefore care
for the recipient. Care for a borrowed object, and its return in pristine
condition, may also express care for the owner, and the little girl could have
felt offended less about her pencil than about the opinion Hamish apparently
expressed towards her by damaging her pencil. I doubted that he had meant
such an insult as clearly as she took it, and I didn’t even think that far at the
time, but I had understood that objects were being used to teach important
lessons about social relationships and mutual respect in Japan, even in the
classroom. I was glad that I had taken the trouble to visit Mrs Takagi and
work things out.
A foreigner at the ‘Culture Festival’ 85
We had not even reached the reason why she thought he might be bringing
things home, and we had learned a useful lesson. In fact, the former turned
out to be a mistaken assumption involving another teacher who had seen
Hamish run outside – without his shoes – clutching some objects. This
incident was soon resolved too, and Hamish was reminded about the
distinction between inside and outside space. As it happened, the headmaster
heard about the events of the day, and he called us in. He smiled broadly,
and told me not to worry. Hamish is bound to be naughty sometimes
because he doesn’t understand everything yet, he said, and he will get bored.
He had decided to ask a teacher to come in once a week to give the boys
some lessons in English.
I was impressed, and I thanked him profusely. He was evidently concerned
to do his best to help these foreign children feel at home. Hamish was with
us as we spoke, and the head kept picking up things on his desk and giving
them to Hamish – first, a diary, then a small Japanese dictionary, then a set
of crayons. Hamish was pleased, of course, but I began to feel uneasy. Were
these to keep, I wondered? The head reassured me that they were, but I was
concerned about the implications since gifts are very closely related to their
obligations in Japan. It was not possible to press him further, and Hamish
did settle down, so perhaps it was much simpler than I had thought. If the
school, represented by the head, gave him gifts, he would behave better in
return. What a wonderful way to use a few objects.
From the time that I joined my ikebana (flower-arranging) class, which
later came also to involve a class in tea ceremony, I found the intense
concentration on aesthetic pursuits immensely therapeutic. However stressed
or depressed I might have felt as I cycled off to my class, however lively the
children, I would usually return in a calmer frame of mind. The teacher’s
attention to detail in the way she prepared for us, and taught us, made the
whole experience of being in her house a pleasant one. The study itself
sometimes seemed a little tedious at first, with very small adjustments to the
length and angle of the plants apparently being of great importance in
ikebana (see Figure 3), and minute movements of the body absorbing all
one’s concentration in the tea ceremony, but the end result was edifying.
In fact all this is part of the training in the artistic pursuits I had chosen,
and the same principles apply to other Japanese arts, but the attention to
the surroundings of the rooms and the garden were now fitting my new
line of thinking on the wrapping of space. A tea master (or mistress) is
expected to spend a great deal of time preparing the space visitors will
Figure 3 The f lower-arranging class
use, and this is also considered to be a means of communicating care for

them. The garden should be neat and freshly watered, but possibly with an
artistic shower of newly fallen leaves, or petals, as a special touch. The tea
room should be pristine, with a suitable scroll hanging in a special alcove
called a tokonoma, and an arrangement of ikebana placed beneath it. The tea
utensils and cakes are carefully chosen and add to the overall aesthetic
experience.
In November, my teacher asked me if I would participate in the town’s
‘Culture Festival’. We would together create a sample of ikebana, to be displayed
under my name, and there would be an opportunity to examine a great
number of other arrangements from different traditions. We would also
have a chance to take tea with a famous tea master. The event was to be held
in a large cultural centre which would house exhibitions of all kinds of
other works of art and study. I agreed, and we made arrangements to go
there as a class. The previous day we would meet at the centre to put together
our various contributions.
The teacher provided all the materials for my entry. It was to be created
around a pair of shiny roof tiles of a dark aquamarine colour, with water
concealed underneath, the flowers and branches arranged so that they appeared
to be growing out of or, in the case of the flowers, having fallen upon this
fragment of roof. She showed me exactly how to fix the living materials in
place, and I simply followed her example. When I had finished, she rearranged
things slightly, and sent me on my way. On the next day, when we returned,
she had even altered it again, adding a new branch at the back, though my
name was still clearly displayed. The important thing, I suppose, was that it
appeared on her table, along with the contributions of her other pupils.
Other teachers with entries in the festival were operating in much the
same way, closely overseeing the work of their pupils, and a great number of
splendid arrangements were assembled. Again, the attention to detail was
very noticeable, and while I was standing around, I was set to polish the
leaves of the entry of one of my fellow-pupils. I was struck by the enormous
effort which is put into these often very simple-seeming creations, and how,
in the end, they create a very natural look. A nook or cranny from the
natural world (as it were) is re-created through much time and careful cutting
and crafting, so that the highest aim of the cultural elaboration of the plants
is to put them back into an arrangement as near as possible to a natural one.
This objective is different, it seemed to me, from the way we arrange
flowers in Britain, where the end result is very definitely cultural, though
still aiming to be aesthetically pleasing. I was shocked to discover that a
Japanese friend of a friend had returned from only six months in London
to set up as a teacher of Western flower ‘arrangement’, whereas in Japan it
takes years to become qualified to teach ikebana. The creation of the cultural
version of the natural is highly prized in the preparation of food in Japan,
too, where slices of raw fish may even be returned to the still twitching
body they were cut from, to be served at the table, and living prawns may
be thrown to the hotplate before the customers’ eyes. The preparation of
food is of course also an artistic pursuit.
When I arrived at the ‘Culture Festival’ itself, I found that my teacher
and some of my classmates were wearing kimonos for the occasion, which
added an extra dimension to the aesthetic quality of the activities. It was a
pleasant, sunny day, and a corner had been arranged outside for the
ceremonial serving of tea. There was a raised platform, with a red-and-white
backcloth, where the utensils were displayed, and a large umbrella in the
same hues provided an area of shaded seating. As we approached, we met
some other local members of tea ceremony circles, also clad in kimonos, and
during the introductions I noticed that the language used amongst them
was of a formal quality which added again to the aesthetics of the occasion.
It was not hugely deferential. Indeed, the exchanges were expressing mutual
respect, with subtle indicators of relative status, but the level of keigo chosen
simply raised the tone of the occasion. In strict linguistic terms they were
using a kind of language which may be called ‘polite’ (teineigo), in the same
sense as its use meaning ‘care’, but some linguists call this form ‘beautification
language’ (bikago). At various levels, then, my companions were drawing
upon the resources available to them to create a cultural experience beyond
the entries on display inside. I wondered whether these women always chose
these forms of greeting, or whether they raised the level of their speech
when they dressed in kimonos.
Some linguists criticise women for using too much bikago, suggesting
they compete to outshine one another, and a Japanese text-book gives an
example in which half a page of female language about a garden is shown to
be parallel to a couple of lines when men exchange the same compliments.
The women may use language to put one another down, they may also
compete in their use of kimonos, and, in the case of my teacher, by adding
a foreign name to their ikebana entries, but the language used here was also
quite appropriate to the occasion. It wrapped the greetings in a harmonious
form of words which fitted perfectly the elegant wrapping of the figures of
the speakers as we all approached a corner of space which had also been
literally ‘wrapped’ for the tea ceremony.
The fresh-air version of the tea ceremony is relatively informal, in fact,
and allows a fairly large number of people, unschooled like myself, to come
along and participate. Two women were carrying out the procedure for a
couple of principal guests seated in front of them, and the rest of us were
served by younger girls. First, we were brought an exquisite little cake,
which we placed on a piece of white paper my teacher skilfully produced at
just the right moment. When we had eaten that, we were brought our tea, in
a bowl, which we consumed without further ado. This was a kind of trial
run for me, for my teacher was also determined to take me into the more
formal ceremony being held inside. She was doing quite a good job of
persuading me to add ‘tea classes’ to my ikebana practice.
We wandered in fairly slowly, passing through the ikebana rooms as we
went, and admiring and discussing the final versions of the entries we had
seen being put together the previous day. I was asked for my comments and
opinions, which I felt most unqualified to make, for my comparisons with
British flower arranging did not seem appropriate. More successful for me
were the explanations I received from the teachers, and others, about the
differences between the various schools of ikebana. There were some large,
sumptuous examples of a school called Sogetsu, which were unmistakable in
their size and level of display, but the chief quality of the Ikenobo school,
which my teacher espoused, is a refined sobriety known in Japanese as shibui.
Our admiration and gentle analysis of the display was rather tiringly (for
the others) punctuated by the sporadic interruptions of Hamish and Callum,
who popped in to see why we were taking so long, and to report on some
of the other things they had found. There was a room full of elaborate
polished roots, for example, another with decorative stones, and a third
with bonsai. One of our neighbours was involved with collections of stamps.
He had invited us round one evening to see his English examples, and since
these were pages and pages of pictures of the Queen’s head, with only very
minute differences between them, we gave the stamp room a wide berth.
Rooms with scrolls and other types of painting and calligraphy were more
appealing, and this is where Jenny first thought she would like to take up
the ink brush-work.
Eventually, we arrived at the inside tea ceremony room, which positively
exuded formality. There was a waiting room at one side, where people were
seated neatly in line, and young girls in kimonos fluttered nervously in and
out. For some reason, our group was pushed through ahead, despite our
protests, and we found ourselves next to the fusuma sliding door, slightly
open to the room beyond, where the ceremony was being held. This was the
real thing, and when it came to our turn, my teacher eased herself through
on her knees, bowing before and after, placing her fan in front of her as she
did so. I tried to follow suit, but she told me to stand up, so I walked
through as neatly as I could manage.
We sat ourselves in a tidy row, kneeling back on our feet in the proper
fashion, and the officiator, a man this time, came out from an inner room
and greeted us with a deep, low bow. He was also wearing a kimono, but he
didn’t serve the tea, although he was clearly in charge, answering the polite,
conventional enquiries about the scroll and the bowls used for the thick
green tea. This time much more attention was paid to the procedure, and
the movements we made were prescribed and, where necessary, prompted
by our teacher. It would have been an advantage to be wearing a kimono at
this stage, I felt, because one’s position would already be constrained into
the appropriate shape, with no pleats or frills flapping uncontrolled around
the knees.
Most of the people present were pupils of the tea ceremony, and most of
them seemed nervous and tense about getting things right. Even our teacher
was on her best behaviour in front of this grand man, who was evidently
superior in the hierarchy. The master himself, on the other hand, seemed
quite relaxed, and I supposed that when one reaches a certain stage of training
things become so much second nature that one no longer needs to worry.
In fact, I was probably still oversimplifying things, for this basic ceremony
of the making, pouring and imbibing of a cup of tea seems to represent the
epitome of esoteric understanding in a Japanese view.
When we got home I asked Takako whether people change their language
according to what they are wearing, and she did not answer immediately.
She visualised herself in a kimono and tried to imagine speaking. She couldn’t
separate the circumstances of the dress from the dress itself, suggesting that
an occasion for a kimono would probably demand polite language anyway,
but she did point out that one could hardly kick up one’s legs and jump
about in a kimono. This was precisely what we did at tennis, of course,
when we were very informal, and we could do it because we were wearing
skimpy dresses. This was certainly worth thinking about, and I resolved to
observe dress and language in future, along with situation and relative status.
Chapter 13
‘Your Japanese is
psychological torture’
Some interesting insights offered by a Japanese anthropologist; a professor

of linguistics seems to be less than helpful, though this may just be the
sensitivity of the researcher feeling out of her depth.
Throughout our stay in Toyama I made several visits to Tokyo, only two
hours away by train, to see Yoko, the research assistant I had recruited in
Oxford, and to call in at the university to which I was officially attached as
a visiting researcher. There was often a seminar to attend, and I could use
the library and meet Andrew, another Oxford anthropologist who was also
visiting Keio University. It gave me an opportunity to stand back a little
from life ‘in the field’, to observe and discuss the much more complex
interaction of the big city, and to analyse my findings (and his) with a
fellow-European. Andrew had previously worked in Bali, and his comparisons
between Japanese and Balinese systems of thought were sometimes very
revealing.
He had, for example, noted some interesting parallels in the use of
concentric circles in the ordering of people and space in Bali and Japan,
and these helped me in thinking about the layering of the various forms of
wrapping I was observing. In Japan, there is a definite correlation between
the language used with other people and their proximity in social terms,
and a Japanese scholar whose work Andrew had been reading had suggested
that each Japanese is surrounded by layers of people of diminishing
proximity in a series of such circles. Thus the family forms the closest such
group, then perhaps the neighbourhood, the school, the workplace, the
town, and so forth.
In practice, things are never quite so simple, but it is a useful way to
think about relationships, and I was encouraged to learn that children in
primary school actually learn about their social world in a way which
reproduces the model. During one of my chats with the headmaster, he had
explained that they focus on the family in the first year, the neighbourhood
in the second, the town or city in the third, the prefecture in the fourth,
the nation in the fifth, and the rest of the world in the sixth year. Implications
of this idea were not immediate or all-embracing, but it did occasionally
help to explain or elucidate something which had previously seemed elusive.
Some of my informants also illustrated the pattern in various ways.
The train to Tokyo was used frequently by members of my circles of
acquaintance in Toyama, for example, so I met several people by chance
during the journeys. One of the housewives’ group had commented that
you can’t relax and let your hair down until you arrive at Tokyo Station
because you never know who might see you on the way. The arrival was like
a kind of release for her, for she could lose herself in the crowds, and escape,
albeit temporarily, the constraints of community life. These can be quite
stringent in a provincial town, and Takako had once described to me
graphically her fear of being ostracised by her nakama, a fate she anticipated
would be brought about by insufficient attention to the formalities of
social life. Tokyo provided an escape to a layer of life where these were freer.
Yoko’s perspective on life was a little different, for she had trained as an
anthropologist, and was now working freelance for a company which was
specifically concerned with language and image. She was also married, but
yet to have children, so her time was still much more her own to use as she
would. In Oxford we had drawn up various plans for the project, and Yoko
had agreed to act as a kind of mole, working in a complex part of Japanese
society, and quietly making observations of the language used by her associates.
Her findings were invaluable, and she made some very helpful comments on
my own work as it proceeded. Yoko also helped me to locate appropriate
books for the research, and she saved me hours by skimming various texts
for useful material.
One book to which Yoko directed me was a wonderfully sardonic analysis
of what she referred to as ‘middle-class consciousness’. With the title of
Kinkonkan, it wasn’t an academic text, but a joint work by a cartoonist and
a journalist, setting out and illustrating a system of classifying people by
their resources and the way they display them. The obvious markers are, of
course, houses, cars and clothes, but this book revealed many more
possibilities, perhaps best summarised in English as demonstrations of ‘taste’.
This could literally be food preferences, notably those Western items which
‘Your Japanese is psychological torture’ 93
were currently fashionable, but it also included the use of language, spoken
and unspoken, and material indicators such as the choice of wrapping paper
in which to present gifts. This book gave me many ideas for the observation
of other forms of ‘wrapping’, and Takako’s estimation of plain white for
the current Tokyo fashion in fusuma was confirmed within its pages.
Yoko’s approach was flexible enough to allow her to move, with me,
from the strict focus on keigo to casting about more widely for examples of
wrapping. She spoke on one occasion about her own pleasure in shopping
in a department store where she was treated deferentially, and she pointed
out that the treatment includes greetings by uniformed employees at the
doors, the provision of a lift operator, again uniformed, to recite the contents
of the various floors, and the attractive and pleasing surroundings in which
to browse. The uniformed employees use very formal and stylised language,
and Yoko suggested that there is a measure of protection involved. A young
girl alone in a lift could be vulnerable, for example, but her uniform, white
gloves and machine-like voice make it difficult for customers to take advantage.
The big department stores are prestigious places to shop, and they all
have very clearly marked carrier bags so that those who make purchases can
indicate their source, especially in the presentation of gifts. Most stores in
Japan will wrap gifts as a matter of course, but Yoko pointed out that the
larger department stores have ‘wrapping corners’ where a customer can pay
to have a different sort of paper, and this extra degree of choice allows for
further communication. Paper may be chosen for some special personal
reason, or it may be chosen to indicate social status, or a respect for tradition.
One of Yoko’s acquaintances, apparently from a family with very high-class
credentials, spurned all manufactured paper and recycled her own in a paper-
making machine.
This kind of inverse snobbery, which also indicated a caring concern for
the environment, requires considerable self-confidence. In Kinkonkan, Yoko’s
recommended book, members of the Japanese middle class were distinguished
according to various sub-groups, and a relatively large group were heavily
committed to buying brand-name clothes to demonstrate their wealth. A
smaller, but superior, group wear things passed down to them by their
grandmothers – a neat way of suggesting generations of good taste, which
has an edge over sheer economic advantage, especially in a society which
used to rank merchants at the bottom of the social scale. This practice is
easily recognisable in Britain, as is the kudos attached in some circles to an
emphasis on conservation. In all cases, there are parallels with the use of
language.
I actually had a sort of living laboratory in Tokyo to test out some of the
ideas Yoko and I had been discussing in the more impersonal spheres of the
big city. One good point of comparison for me were the different universities
I had occasion to visit. Universities are ranked according to various criteria
in Japan, and the two professors who were kind enough to help me formally
with my academic pursuits were attached to three between them. One of
these was Tokyo University, the most highly ranked in the public sector
according to academic criteria, the others were Keio, a highly ranked private
establishment, and Seishin Joshi, a women’s university which was renowned
for the calibre of the families who chose it for their daughters as much as
for its academic credentials.
The students at each of these universities use language which marks them
in distinctive ways, and the invitations which I received to attend seminars
allowed me also to observe this interesting social factor. The girls of Seishin
Joshi were very skilled in the use of the polite teineigo, for example, whereas
the female members of the Keio anthropology class used a more brusque
form of language which differed little from that of their male counterparts.
The most striking difference was evident in the visits sometimes made after
the seminars to a nearby hostelry, a practice much more common amongst
the students at Tokyo and Keio universities than at the more genteel Seishin.
One student from Seishin who was present at such a gathering at Keio one
evening clearly felt quite uncomfortable.
On one particular visit to Tokyo, I was invited by the professor at Keio,
Professor Suzuki, an eminent and rather famous linguist, to attend a weekly
seminar he was running on the subject of English as a foreign language. This
man had a theory, of which I was aware, about the uniqueness of the Japanese
language, and how this made it impossible for foreigners ever to learn it
successfully. Although he himself spoke very acceptable English, he had also
suggested that international communication would be much easier if there
were a kind of international English which would give native speakers no
particular advantage. The subject of the seminar that week was this international
English, and Andrew and I had both been invited.
The presentation was made by a student of Professor Suzuki, who described
in some detail why this kind of international language would be beneficial,
and how it could be created out of the various forms of English in current
use. The result was, unsurprisingly, an English which most closely resembled
the version used by Japanese speakers. In the discussion which followed,
Professor Suzuki asked Andrew and me whether we could understand Japanese
English, and we both replied in the affirmative, although this was not always
strictly true. It would have seemed ungenerous, however, to follow this
student’s sometimes quite laborious English presentation with an admission
that everything had not been crystal clear.
Our politeness was not reciprocated, however, for Professor Suzuki
followed our expression of support with a comment which seemed to me to
be quite stunningly rude. He said that our reaction was interesting because,
for him, listening to foreigners speaking Japanese was like a kind of
psychological torture. He went on to elaborate: however good their grammar,
however perfect their pronunciation, with a foreigner speaking he was never
sure of the real intent behind their words. This comment, alone, would
have been merely interesting, but Professor Suzuki and I often spoke in
Japanese, and he knew perfectly well that I was engaged in a study of the way
words, in Japanese, serve to express aspects of this so-called ‘real intent’.
The rest of the seminar was lost on me, for I spent the time wondering
just how personal he had meant his comment to be. It was said to me, but it
was after all said in front of a class of students, and I tried to put myself in
his place and imagine what pedagogical message it could have been meant to
convey. I wondered if he assumed that because he was speaking in English,
he could say something as direct as this without expecting me to extrapolate
to my own situation. Reluctantly, because I thought I had got on rather well
with him until that moment, I kept on returning to the conclusion that his
comment had somehow been a deep and wounding criticism of my ability
to carry out the research project on which I was engaged.
It was, of course, never possible to establish exactly his true intention,
and this was perhaps the message he had hoped to convey, but afterwards in
the bar, fortified by a drink or two, I pressed him a little further on the
subject of indirect communication in Japanese. I asked him, for example,
about how he himself manipulated this language which he seemed to think
so versatile, and he immediately denied that he manipulated language at all.
His wife, on the other hand, was a mistress of the art, it seemed, and he gave
me some quite concrete examples from his own experience.
In fact his examples could have been taken from the life of a couple in
any culture: when she is angry, she will prepare his supper perfectly, but
then leave him to it; if he complains about the lack of a clean shirt, she
might the next morning prepare twelve. He did note that the Simenon
character Maigret and his wife practised some similar forms of indirect
communication: she creeping out of the bedroom trying not to disturb
him; he, in turn, pretending to be asleep so that she won’t realise she has
failed – but this behaviour Suzuki interpreted as ‘like Japanese’. It was useless
trying to convince the professor that other languages have the same
possibilities for indirect communication that Japanese does, and I went off
back to spend the night at Yoko’s place, considerably subdued.
It was clearly another example of the basic lack of an appropriate way to
classify the strange breed of foreigner who tries to become conversant with
Japanese, but I was surprised that a professor of linguistics should display
what I had rather thought simply to be an expression, sometimes found also
in Britain, of a lack of experience by an island people who had little contact
with outsiders. It was also a sort of arrogance, of course, and Suzuki is
certainly not the only Japanese professor to speak, and write, of the unique
qualities of Japan and its people. There are parallel works written by
psychologists, neurologists and many others. I had just not come into quite
such close contact with them.
Yoko was interested in what I had to report. She had spent long enough
in England to understand something of my feelings, but she could also
explain further a prevalent Japanese point of view. Her comments were in
keeping with those Minoru had made when I suggested the parallel between
foreigners and the mentally ill. Japanese are becoming uneasy with foreigners
now that so many speak Japanese well, she said. They can no longer be
treated as ‘little’, she suggested, and explained that as long as foreigners
made mistakes in Japanese they could be regarded as children, less than a
‘complete social person’, a common phrase used to express the process of
converting a child into a fully trained adult.
Some weeks later, Professor Suzuki invited me to address the annual
meeting of the Institute of Language and Culture, and I prepared a lecture
on the original subject of my research, namely keigo, but qualified the title
to include the phrase ‘from a British perspective’. I explained meticulously
how each of the characteristics of keigo that I had observed had its counterpart
in British English, and, at the end, several members of the audience came to
add interesting examples from their own areas of linguistic expertise – Samoan
and Hindi being amongst them. I was encouraged that there were at least
some Japanese linguists who were open to a more comparative approach,

and that they seemed to treat me like an adult, even in Japanese. But then
perhaps I had been too sensitive. Professor Suzuki had, after all, invited me
to give the lecture.
Chapter 14
A volcanic eruption
The authority of the experts is enough to calm the fears of the

anthropologist’s Japanese neighbours, but not her family.
As anthropological experiences go, Japan is a relatively comfortable place to

do fieldwork. There is little unexplored terrain, there are few dangerous
animals, and life-threatening diseases are controlled and usually treatable.
Japanese people are mostly kind and extremely helpful, they have an abundance
of statistical records, and the language is well documented, even if it does
inspire certain prejudices in its native experts. The country does, however,
lie along a major geological fault line, and it is prone to suffer from the
effects of unpredictable subterranean activity. This factor makes for some
spectacular smoking scenery, as well as extraordinary hot springs and bubbling
pools. It can also invoke an incredible and unexpected primeval fear.
Our encounter with seismic activity was in fact only rather peripheral,
and the event was hardly reported in the international press, but for us it
was frightening, though fascinating at the same time. It all started at around
tea-time one afternoon in late November. The children were at their swimming
class, and Jenny and I were at home, when we noticed that the house had
started a gentle kind of shaking. The wooden framework of Japanese houses
allows considerable movement, and this was only rather mild, but it was
persistent, and it showed no sign of abating. The shutters, which were made
of metal, and slid loosely along a set of tramlines, were quivering quite
noisily.
We had neighbours upstairs, and, at first, we thought they must be
engaging in some kind of strenuous, rhythmic activity, but when we looked
out of the door, we noticed that the shutters on our neighbours’ house
A volcanic eruption 99
were also shuddering visibly. Furthermore, we could hear a kind of low

rumbling noise. Now, I had already experienced several earthquakes, in
Japan and elsewhere, but these strange phenomena were new to me. I went
outside to have a look around. There I met several of the neighbours doing
the same. Honma-san, the mother of the two girls across the road, came out
with her daughters, and a bag already packed, looking quite frightened. ‘Is
it an earthquake?’ she asked, ‘or what?’
At that moment her mother-in-law popped her head out of the window
to call out an answer. ‘It’s the volcano,’ she said, ‘they said so on the television.’
I had not even been aware that we had a volcano in the immediate vicinity,
so I pressed for a bit more detail. Apparently, the activity was some miles
away, across the sea on the island of Oshima, where a mountain by the name
of Mihara was beginning to erupt. The danger to ourselves was that this
might cause related earthquakes, or possibly a tidal wave. Takako appeared at
that moment, racing upstairs to turn off the gas taps, and make things
secure. I decided to set off at once to collect the children from swimming,
so I grabbed my bike and pulled out into the road.
The journey was quite extraordinary, for the shutters of all the wooden
houses on both sides of the road were shuddering gently as I passed, and the
deep rumbling noise continued in the distance. As the Shiroyama hill came
into view, I noticed a large black cloud gathering behind it, dark and
threatening against the palish blue of a late autumnal afternoon. The whole
world suddenly seemed strangely insecure. I knew that the volcano was some
miles away, but I also knew that new mountains and islands can be thrown
up by volcanic activity. I hurried on, as fast as I could cycle, wishing at least
to be with my children at such an extraordinary time. I also wanted to share
the experience with them.
Inside the pool complex, nothing was different, but people seemed to
know what was happening, and some looked quite alarmed. We cycled home,
observing the strange phenomena, and as we turned into the area in front
of our house the loudspeakers which daily played the first few bars of
Beethoven’s Fifth Symphony to call children in began to make an
announcement. This was an eruption of Mount Mihara, and there was no
immediate danger to Toyama residents. Please watch television and listen to
the radio, it repeated, two or three times. The television was broadcasting
detail about the events, with scientific comment and homely advice, but it
was national TV and therefore much more concerned with residents of the
island than with those at some distance. As the intensity of the eruption
built up, it was decided that these residents should be evacuated to Tokyo.
During the course of the evening, we began to hear loud bangs at irregular
intervals, and the house swayed and lurched from time to time. Takako went
out to buy some supplies of bread in case there was a serious earthquake, she
said, so we followed suit, and also filled our baths and buckets with water in
case the the supply got cut off. In our house we packed small emergency
bags, with coats, sweaters, passports and the camera, as well as a pack or two
of untouchable chocolate. No one else seemed to be doing this, but I thought
we should be ready to run up the hill in case there was a tidal wave. We were
not at all far above sea level. In the houses of my Japanese neighbours,
people were soothed by the reassurance of the television broadcasts which
had recently announced that the bangings we could hear were simply
displacements of air.
At about 9.45 p.m. we decided to go to bed, in our clothes, to get some
sleep in case the night would later be even more disturbed. The house was
still shaking and banging, but we did manage to drop off. I woke again at
11, however, rigid with fear and cold. The house was shuddering, and the
banging was even more frequent. I went over to Takako’s house to find her
now quite calm because the television had said there was not much fear of
earthquakes. It was showing pictures of the people of Oshima being shipped
off the island, some laughing, some quite forlorn. The volcano itself was
spectacular, shooting bolts of fire into the air and covered in running
molten lava, like a pudding casually decorated with red plum sauce.
Takako said she was going to sleep with the girls, but she was not worried,
because the television had reassured her. Honma-san said the same in the
morning, but quite frankly I found I could not place such faith in these
‘experts’ who were holding forth. If there was danger of a large earthquake,
they would be unlikely to announce it, for mass panic would result, and
they could hardly evacuate everyone on the Boso Peninsula. In any case,
how did they know? Earthquake predictions had always seemed notoriously
inaccurate in my experience, and I had never heard of volcanic ones. Indeed,
the Kobe experience a few years later proved my fears quite justified, but
there was little to do at that precise moment, so I went back to bed.
The banging continued throughout the night, but I must have dozed
off eventually, and the morning broke quiet and sunny. Out in front of the
house, everything was covered in a fine layer of deep black volcanic dust.
The bicycles, the washing line and each pair of swimming trunks had their
own delicate sprinkling, sparkling in the sunshine, so we brought out the
camera and recorded the scene for posterity. Takako and Honma-san were
out admiring this new phenomenon too, and at the corner of the street I
A volcanic eruption 101
found Izuki-san, the owner of the ‘eel shop’, who said he and his family had
driven down to the tip of the peninsula to see if they could see the volcano.
They had encountered little more than a line of hundreds of cars, their
occupants trying to do the same. He quoted an epithet about viewing the
fire (or similar disaster) on the other bank – there is little one can do.
At the photographer’s shop, where I went to hand in my film, I found
that some had been more successful. A couple of people were admiring the
results of those who had secured a better view – striking scenes of classic
volcanic display. The photographer ran me off a copy of a particularly
good example, and we were just filling in my own details on the usual form
when the first big earthquake struck. His shop was lined with glass cupboards,
which lurched into a spectacular cacophony of motion, but nobody panicked,
and he calmly passed me a cushion to hold over my head. His wife appeared
at the inner door, with another cushion held over hers, and the two of
them estimated that this was quite a severe tremor – probably 3 to 4 on the
Japanese scale.
No move was made to leave the shop, however, and after less than a
minute it stopped. In the corner, a man on the television had just been
discussing the likelihood of a tidal wave in the area, but before I had completed
my business an announcement outside reassured the citizens that this was
not imminent. I returned home to find that everyone had run out into the
street, such was the intensity of the movement, and a man fixing the gas at
our place had even pushed Jenny aside in his rush for the door. Shortly
afterwards, a TV news bulletin reported that this shock had been particularly
bad in Toyama, but felt in Tokyo too, as well as for several hundred miles
west and north.
The boys were at school, where, we heard later, they had totally ignored
the monthly routine they had practised of donning their earthquake hoods
and sitting under their desks. Instead, each from their own classroom, they
shot out of the building like bolts of lightning, meeting downstairs in the
playground. These foreign boys were clearly not yet properly socialised
according to Japanese principles, but then their mother had hardly set them
a good example the previous evening. We kept our emergency bags packed
for several days.
There were a number of aftershocks, and not a few rumblings. The local
loudspeaker kept us in touch with the likelihood of further danger, but
there was no opportunity to run off up the hill. At the weekend we received
several visitors, from Tokyo and Chiba, and one of my friends declared our
house in a particularly vulnerable location. It wasn’t likely to fall, however,
for the supple wooden construction is designed to withstand severe shaking.

It is apparently buildings which are too rigid which suffer the most damage
in an earthquake, and the flexibility of the ground beneath us was also a
benefit. This was useful to know, and the visits took our minds off the fear,
but it was several nights before we could sleep completely undisturbed.
Meanwhile, the children drew splendid pictures of the volcano in their
diaries, and attached little cellophane packets of volcanic dust. The television
brought us daily reports of the state of the volcano, the colour of the sea
around it, and the fate of the evacuees, accommodated in large halls and
schoolrooms in Tokyo and Shizuoka. Stretched out on bedding in tight
rows, they seemed remarkably resigned to their lot. For almost a week, only
a few brave souls were allowed back to the island to check up on the fate of
the animals: pets such as dogs and cats, and a few sorrowful cows.
An interesting programme was constructed around a series of interviews
with the dispossessed families, asking them what they had brought with
them and what they had thought about as they left their homes. From the
point of view of a pair of foreigners with emergency bags at the ready, they
seemed totally unprepared. Some had extracted the ancestral tablets from
their household Buddhist altars, others had gone for a few clothes, or a
change for the baby. One woman had rushed to make rice snacks for her
family, and many children had brought their school books. On the whole,
there was an air of being taken care of. Like our neighbours, they had put
their trust in the authorities, allowing them to determine their fate.
In this case, the families were eventually allowed back to their homes,
where they probably found deeper layers of volcanic dust, as well as a new,
blacker landscape. The soft, pock-marked stone spewed out of Japan’s active
volcanos is used to fashion decorative lanterns and other garden ornaments,
so there would now be a new supply. The tail of smoke lingered on for the
rest of our stay in Japan, and possibly for years thereafter. A new set of hot
springs may even have emerged. The event was marked up in the historical
records, and we all went about our lives. For us it had been a tremendous
experience, something we were unlikely to encounter again, but there was
only one small mention of the eruption in our post from home, a single
line down the side of a postcard: ‘I trust you were nowhere near the volcano
which erupted recently in Japan.’ We were never able to extract much sympathy
from those who were far away. Without the media hype, a disaster may as
well not exist....
Chapter 15
Tennis and the ‘surreal’

dinner
Some apparently informal activities confirm a proposed relationship

between language and dress, and demonstrate that even a teacher
can be out of depth in an inappropriate context.
Some days after the volcanic eruption, an event took place which allowed
me to confirm some of the ideas I had been considering linking language
and dress. At the ‘Culture Festival’ I had observed polite communication
between women dressed in kimonos, but I had no opportunity to observe
these same women elsewhere. In the tennis class, I had noticed the informality,
but I was unsure whether this might have been an idiosyncrasy of our
particular teacher. The event in question was a tennis tournament, organised
by the PTA of White Lily Kindergarten, so some of the participants were
people I had encountered in a variety of other circumstances.
The precise purpose of the event was less than clear, since Mrs Takahashi
had never played tennis before and most social activities related to the
kindergarten allowed her to shine. At the Bazaar, she had taken pride of
place on a stall of exquisite wares, hand-made by mothers of her children; at
concerts she positively exuded esoteric knowledge; and at the annual Sports
Day, she was resplendent in a crisp white blouse and divided skirt, supervising
the events by means of a large loud-hailer. Still, tennis was the sport of the
season, and few of her young parents were without some skill and experience,
so perhaps it was thought that it might be a good way to raise funds. Tickets
were 3,000 yen, to include a picnic lunch.
Members of my own tennis class were also attached to the kindergarten
through their children, so we were able to anticipate the event at our meetings.
On one occasion, during the drinks after our session, they were running
through the names of people who had signed up. Mrs Takahashi was to be
present, with her husband, and I noticed that when their names were
mentioned, the levels of politeness did rise by a notch or two. It is usual to
express respect for people in the choice of levels when speaking about them
in the third person, and clearly she and her spouse commanded such respect,
though I am not absolutely sure there was not a tinge of irony in the usage.
There was mention of her lack of previous experience, so this would have
been rather appropriate.
Our tennis group was quite a close one, except for the rather daunting
presence of Mrs Obayashi, but elsewhere Takako had explained the need to
be careful when speaking about the head of White Lily. During discussions
about PTA preparations for the annual Bazaar, when mountains of handiwork
are created for sale on behalf of kindergarten funds, she (Takako) had once
had the temerity to ask whether no one ever complained about all the work
they were expected to do. The committee member present, who was
coordinating the activities of a local group, immediately put her in her
place: ‘Surely no one would do that.’ Takako was silenced, but she reported
that many people did actually complain. She felt that Mrs T was protected
by the committee members from hearing the real opinions of parents.
In general, Takako and other members of the housewives’ group were
quite careful what they said about whom, and in what company. As I spent
time with them I could observe the way language was subtly coded depending
on levels of intimacy and shared understanding. One of her closest friends
was married into the hospital family, which was one of the oldest and most
prestigious in the town, so she was sometimes quite nervous about occasions
which involved public appearances together. The annual Bazaar had been
one such occasion, and the presence of most of the White Lily parents had
made this a particularly sensitive gathering. I wondered whether the tennis
tournament would be of the same order.
In the event, the day was quite relaxed. Jenny was a good tennis player,
and she had been invited, sometimes with me, to take part in several informal
games with the more accomplished players in the town. Some of these were
White Lily fathers, so between us we knew most of the people there. One of
the best players was in overall charge, aided by our Dr Obayashi and her
husband, also a doctor. Mrs Takahashi appeared, sporting shoes and a racket
she had purchased the previous day, and the head of the PTA and his wife
were also gamely joining in, despite no previous experience. We picked
coloured pieces of wool to determine our partners, and I drew the husband
Tennis and the ‘surreal’ dinner 105
of one of our housewives’ group for the mixed doubles, and the intrepid
Mrs T for the women’s.
We started out playing a set each, but this proved too time-consuming,
so we eventually settled on reaching four games to win. My male partner
and I made it through to the finals, though winning only by a hair’s breadth
in each game, but we lost to the Toyama No.1, who beat us with no help at
all from his partner, the PTA leader’s wife. She had been drawn with Takako
for the women’s doubles, and they lost all their matches, so this novice was
at the end awarded both the winners’ and the losers’ prizes! When it came to
my turn to play with Mrs T, she had grown tired, so I ended up with a
substitute. However, we made no headway at all. We all received small towels
for taking part, and I was presented with a runners-up prize – five pairs of
uselessly small tights.
The main gain for me, however, was the observations I could make of the
language used. It was very casual throughout the day, with very little keigo to
be heard at all. There were few speeches, just a brief opening and some
explanation of the rules, but even here the language was pretty basic. Compared
with the PTA meeting I had attended, in much the same company, there was
a definite lowering of the tone. On that occasion, the participants had
dressed rather smartly; here they were wearing sports gear. Since this was the
first tennis tournament they had held, there was no precedent, and I felt
encouraged that the style of clothing was influencing the use of language.
Even Mrs T adopted a sporty level, and she was in the habit of setting the
trend.
A few weeks later, a private occasion so unsettled the members of our
tennis group that the language fell into no special category at all. Indeed,
some of those present were reduced to giggles.
The host was Mrs Obayashi, who had telephoned the others to invite
them over to a mochiyori – a word which could translate literally as a ‘call-by,
carrying’, or a ‘bring and share’. Takako rang me with the news, listing the
others who would be present: basically our tennis group plus the new heroes,
the PTA leader and his wife. She explained that we were all to take along an
item of food, and if I could produce something typically English, I would
be welcome to go. Takako was clearly somewhat nervous about the whole
affair, unsure whether it would be worth the effort, and even dithering
about whether I should phone my acceptance directly, or allow her to pass
on the message.
In the end, I called Mrs Obayashi myself, and ascertained that she was
planning to cook ‘roast beef’, so I immediately offered to make the
accompanying Yorkshire pudding. Since my mother is from Yorkshire, it

seemed rather appropriate. Jenny was invited too, and she suggested making
a rather splendid cake we had already sampled, which featured brandy-
flavoured biscuits in the middle. I made a special trip over to the house of
the cookery teacher to borrow some containers for Yorkshire pudding,
planning to prepare the batter and then do the cooking after our arrival at
the Obayashi home. When I rang to confirm this arrangement, however, I
discovered that the ‘roast beef’ had already been cooked and was, at that
moment, ready in the fridge. Of the beef fat I would need for the Yorkshire
pudding, there was none.
Clearly there had been a Japanisation of the term ‘roast beef’ here, and
the plate of cold beef, which we were eventually served, would not have been
enhanced by adding Yorkshire pudding at the last minute. I decided to
make carrot soup, another of Jenny’s recipes which had already gone down
well at the cubs’ cook-out. Meanwhile, Takako had been so concerned about
what she should take that she had called round two other members of the
invited group to discuss the matter over coffee. I dropped in during this
gathering, but I was not really welcome, while Jenny was greatly in demand.
I suspect I had possibly been classified as useless, as if I were a mere husband,
but that is pure speculation.
The results of their deliberations were a combination of dishes, which
Jenny was to help prepare, each of which had the following characteristics:
they were originally Western, they had English names, and they proved to
be quite unlike their prototype! The most appealing of them all was created
by a woman who at the planning meeting had pronounced ‘something
simple will be fine’. She turned up with an enormous cake, constructed out
of biscuits and choux pastry, in the shape of a fairy-tale (Western) cottage
strongly reminiscent of that discovered by Hansel and Gretel. It was a little
extra something for the children, she revealed modestly.
Takako settled on a dish of which I had never heard, namely ‘Tun Stew’.
It consisted of an oval plate artfully arranged with slices of cooked meat,
interspersed with roast potatoes, broccoli and carrots, all spread with gravy
and a sprinkling of mushrooms, but all, again, completely cold. I did give it
a taste, but the ‘tongue’, if that is what it was, turned my stomach. It seemed
designed to appeal rather to the eye than the palate, but I discovered later
that it was very highly ranked that year in Kinkonkan, the book that Yoko
had recommended about middle-class consciousness in Japan! Takako also
took along a couple of bottles of Bailey’s, while we made do with a bottle of
white wine.
When the evening arrived, our two families, complete with children, set
off at a little before six in Takako’s large family vehicle, Minoru at the wheel.
It is probably necessary to explain at this point that Japanese couples down
to at least Takako’s generation rarely went out as couples to share dinner in
the Western fashion, and this was definitely an occasion planned on a Western
model, as we were to see. At a point on the route, close to the central
entertainment district of Toyama, Minoru drew up and jumped out, gasping
something which sounded as though he could not go through with this.
Takako calmly took over the driving seat, and we proceeded on our way.
Not a word of explanation was offered and I wondered if he had perhaps
never intended to come.
We arrived at the Obayashis’ apartment, inside the hospital building,
just as one of the other wives did, also accompanied only by her children.
The room where we were received was enormous. At one end, the
housekeeper stood by a door to the kitchen, in front of which a low
table was laid out for the children, the Hansel and Gretel cake in pride
of place in the middle. Off to the side was a colourfully decorated
room full of toys and other attractive objects, evidently prepared to
appeal to the youngsters and keep them happily occupied. A lighted
Christmas tree twinkled in the centre, and, beyond, the room opened
out to reveal a long keyhole-shaped table, laid with knives, forks,
napkins and glasses. In each place was an oval plastic plate, divided
conveniently into three sections. The centre was lit with candles (see
Figure 4).
By Western standards, this was a carefully prepared dinner table, if a
little unorthodox in its use of plastic crockery, but it was clearly unfamiliar
to the assembled company. Dr Obayashi, the husband, invited us to sit
at the table, which Jenny and I immediately did, at the distant end of
the rounded section. The other adults present were more reticent,
however, and Takako and the other two women laid down their plates
and disappeared back to the children’s area, or possibly the kitchen,
for quite some time. Dr Obayashi served us drinks from a bar at the
other end of the table and sat himself down in a position diametrically
opposite to ours, some distance away since the table was set for
fourteen. We proceeded to engage in a rather stilted conversation.
This was sparkling in comparison with the interaction which ensued
when the women returned from the kitchen, however. They virtually
ignored the place settings, and the three of them huddled together at the
rounded end, plainly as far away as they could manage from Dr Obayashi.
Toshiko, his wife, brought her beef to the table and began to serve it out.
There was some hesitation about starting to eat, but eventually people
Figure 4 The tennis coach, with Jenny, the anthropologist and another
guest, at the ‘surreal’ dinner
began picking, almost surreptitiously, at the food. The three female guests
spoke only in the most formal tones across the table, but spent much of
their time giggling to themselves, and whispering behind their hands. Takako’s
language, when it could be heard, sounded superciliously polite. The
Obayashis’ was quite relaxed.
Toshiko Obayashi tried her hardest to encourage people to eat and enjoy
themselves, and she had clearly made every effort to create a nice atmosphere.
Takako and her friends had been pleased to be asked, and they had spent
some time and effort in their preparations too. They had stretched themselves
to try to fit the bill, but they were reduced to embarrassment in a corner.
Jenny and I were perhaps the most at ease, for the table was set out in a way
which we recognised, and we were anyway in an adaptive mode, living in a
foreign country. We could hardly ignore the great social gulf which seemed
to gape between our hosts and their other guests, however.
As if this scene were not already bizarre enough, the men then began to
arrive. First, the tennis coach, whom I thought might help to break the ice,
but he was very much out of his depth. He sat the whole time in a short
coat and scarf, responding nervously to the questions addressed in his
direction, warming a little when they were about tennis, but seizing up
when they were more general. He had spent some time in California, and he
was asked about ‘abroad’ in awed tones. His answers were so quiet that they
were inaudible at our end of the table. My male partner from the tournament
turned up next, and, again, I thought we might make some jovial banter,
but he was very quiet. From time to time, perhaps fortunately, the children
raced through from the other end of the room and danced around the
table.
At a very late stage, my carrot soup was carried in from the kitchen,
suitably warmed, and, hard on its heels, the cakes and puddings, which the
children were called to select from our table, as well. The soup appears last at
Japanese banquets, so this was probably the rationale for waiting. At about
9.30 p.m., Takako stood up to leave, and insisted, despite much protest
from the Obayashis and the wife whose husband had finally turned up. In
the car, she was unquestionably relieved to be on the way home. When I
asked her about Minoru, she revealed that he had chanced to drop home
when she and the other two were discussing menus. He had decided he
would rather play mah-jong with his friends. Had he known in advance
what he would miss, he would undoubtedly have stuck by his decision.
Later, when I began to think more seriously about the ‘wrapping of
space’, I speculated about the source of difficulty on this occasion in terms
of inappropriate expectations. Takako had already lived abroad, so she should
not have been fazed by the Western table setting, but she was clearly unwilling
to sit down in the way she would surely have done in England. There was
also a gender issue, as it was only Mr Obayashi who was seated at first, and
it had for long been customary in Japanese homes for men to sit down, and
for women to serve them. But the table was set for all of us. At the time,
however, and probably helped by the wine, Jenny and I found the whole
evening simply surreal.
Chapter 16
Concer ts, cakes and

spiritual communication
Consultation with religious experts brings awareness of a new aspect of

language use, and reveals an unexpected association between
unadorned language and unwrapped gifts.
There was a pleasant concert hall in Toyama, and we attended various events
there during our stay. One was organised by White Lily, which made music
a speciality, and Mrs Takahashi and her star musicians sat in the very middle
of the hall, in pride of place. In the lower ranks of the audience, we were
surprised by the level of informality, possibly a hangover from the days,
only a generation or two before, when Japanese theatre-goers would take
along a picnic, and laugh and chat during the performance. The chatter was
a little off-putting to me when listening to music, but it was this degree of
informality which one evening allowed me to make a very valuable contact.
I had been systematically interviewing many of my informants about
their use, or otherwise, of keigo, and as we approached Christmas, which was
over half-way through my stay, I was trying to fill in gaps in my coverage. I
had started out seeking classes to visit and attend, partly because the teacher–
pupil relation is often given as an example of polite language use, but I had
found in my own experience that things were much more complicated than
this. In my classes in Toyama, the language was not very formal, and in
Tokyo I had heard professors talking about how they would be suspicious
if students were too polite. I wondered whether the study of a traditional
Japanese performance art, such as the koto, would influence the language
used.
Mrs Ohkawa, my friend from the bank, told me that she knew a koto
teacher, and she would introduce me, so we arranged to spend a Sunday
Concerts, cakes and spiritual communication 111
afternoon together, ending up at a concert to be given by this teacher and

her pupils. Mrs Ohkawa was interested in my children, who were both
playing sport that day, so we watched a little of Callum’s baseball and then
set off, by bus, for a neighbouring town where Hamish’s soccer team had a
match. She was pleased to travel there, she said, for it was her husband’s
home town, and a niece lived there, who came to Jenny for English classes.
We watched the football, but we also, of course, had to call in on the
relations. It was impossible to leave without accepting considerable hospitality,
and the time for the start of the concert came and went.
Eventually, we were able to leave, and the father of the family offered to
drive us back to town. On the way, we revealed our intention to go to the
concert, and he was kind enough to drop us off at the door. We managed
only to see the very last section, but it was quite esoteric music so I was not
too concerned. Afterwards, Mrs Ohkawa kept her promise and introduced
me to the koto teacher, who agreed to allow me to sit in on one of her
classes. As it turned out, she was married to the shakuhachi player, Ishii
Tozan, who shared a star role in the concert, and the two of them lived in
a local Buddhist temple. They were, of course, the son and daughter-in-law
of the old priest I had met in his underwear.
In fact, by chance, I had an opportunity to visit their house before I
managed to make an appointment for the class. The concert had been a last
event before the New Year holiday, and the teacher suggested we wait until
they convene again in January. Her daughter had a birthday party in the
meantime, however, and she invited Hamish, who was in her class at school.
I was invited to accompany him, so I met the whole family, including a
sister who had moved away but returned for her niece’s party. This was the
artist whose work was currently on display near the station, and she took a
particular interest in us because, she explained, her older sister lived in
America. Over the remaining months of our stay, the whole family took an
interest in us, an interest which also often contributed to the research.
The koto class was quite useful, as much for the intriguing wrapping of
the instrument as for the language, which was again relatively informal. The
koto, essentially a huge curved wooden structure, is carefully constructed in
layers, and the strings are stretched across the convex upper surface, raised
at appropriate points by a series of bridges. The ends of the instrument, at
least on this occasion, were neatly wrapped in colourful brocade packets,
and each player also stored her plectra in a box, kept in a similar brocade
bag. I was impressed by the arrangement of space. The lack of formality in

the language by no means detracted from an almost ritual air of procedure.
Outdoor bags were deposited in a separate, informal part of the room (as
they were at the flower-arranging class), and each player laid out her
instrument, the cushion on which she sat, and the plectrum/bridge box and
its bag in precisely the same relative position. There was also a formal greeting
at the beginning and end of the class. It would clearly have been totally
inadequate to concentrate only on the language of interaction between the
teacher and her pupils to understand the formal elements of this teaching
situation.
On another visit to the house, the shakuhachi player took it upon himself
to introduce me to some of the deeper elements of artistic communication,
both musical and visual, and he also gave me some interesting ideas about
Buddhist ceremony. Ishii Tozan was an intense man, with an impelling
manner, and striking good looks. His hair was parted in the middle, unusual
for a Japanese man, and he had a small triangular-shaped bruise under his
bottom lip. At first, he jumped up and down, excitedly consulting books
and producing illustrations of what he was saying, but as time went by, he
settled down and seemed to relax. We (or rather he) talked for several hours.
He gave me a brief introduction to some of the basic tenets of Zen
Buddhism, the sect he espoused, but the most interesting part, from the
point of view of language, was applicable to many forms of Buddhist
ceremony. The sutras which are chanted have their origins in the Sanskrit
or Tibetan languages, so their meaning is incomprehensible to ordinary
people in Japan, yet they will request ‘long ones’, as if this somehow makes
them more worthwhile. This language is thus playing a role beyond its
literal meaning, and it is clearly perceived to possess a certain ritual power.
I suggested a parallel with the way the words of the fixed keigo used in
ceremony has little meaning, and he agreed. The language of sutras is even
more fixed and formal, and has even less meaning for the lay person.
Playing the shakuhachi is at the other end of the communication scale,
however, he argued. He drew a comparison between this traditional Japanese
instrument and the Western flute, a comparison which he eventually
extrapolated to cover other forms of Japanese and Western art. The Western
flute has many holes and other devices, and it is very functional and rational,
he said, but the shakuhachi has only five holes. Similarly, oil painting involves
many colours and layers of paint, whereas sumie ink painting has only the
one medium. In each case, the Japanese version allows more scope for depth
of expression, he explained.
I was somewhat surprised by this assertion, since Takako had criticised
the pianist at the White Lily concert for being too emotional, whereas I had
thought her work very moving. Takako had explained on that occasion that
Japanese people prefer technical competence to an overkill on the expressive
side. The emotion was perhaps too obvious, came the answer, though when
I later went to hear Ishii Tozan’s shakuhachi playing in Tokyo, I was struck
by the degree of emotion with which he imbued his work. It is a
communication of deep artistry, he persisted, only truly recognisable by
another with the same depth. One needs ‘control’, he said, using the English
word, to plumb one’s own depths and understand those of others. I found
this idea of communication beyond language appealing, and I began to
understand the advantage of limiting the medium of expression.
After the Tokyo concert, I happened to meet Ishii-san on the train on
the way back, and he invited me round to share some special cakes he was
bringing. Until I arrived, I had no inclination of just what a cake (or,
perhaps, dessert) could become, and I realised that on this occasion it was
they which formed the artistic medium. They were quite amazing. The edible
part consisted only in a preserved plum, suspended in jelly, in a little pot,
but each pot was placed on a four-legged umbrella stand, supporting a
canopy of pink textured paper. At one corner, a single yellow jasmine flower
was fixed with a sprig of three-spined pine, a species apparently found only
on one sacred mountain in the west of Japan. The whole was finished by a
small bell, hanging above the cake, under the canopy.
We ate them in style, seated rather formally, with another Buddhist priest
and a friend of Mrs Ishii, the koto player. We were served ceremonial tea
after eating the cake, then a cup of black tea. Later we were brought sushi
for lunch, more tea, and two further kinds of cake. The substance of these
was sweet red beans, wrapped in paper, and another kind of jelly, also wrapped,
with a third kind of jelly inside it. Everyone seemed to think them quite
delicious, though I was more impressed by the wrapping. We had to spend
some time after the feast, listening to a rerun of the shakuhachi part of the
concert, at a volume so loud that the speakers were buzzing, but it was a
small price to pay for such an ostentatious expression of nutritional display.
I had been turning over in my mind for some time whether I could
incorporate food into the wrapping scheme. The use of different kinds of
Western food had clearly been important at the ‘surreal’ dinner, and its
appearance had seemed more communicative than its taste. Trays of special
food, served at weddings and other ceremonial occasions, are aesthetically
pleasing as well as symbolic, and our last cooking class before the New Year
holiday was devoted to delicacies appropriate for this time of year. Several
times, I had found myself practising the art of enclosing one type of edible
material in another, or learning how to separate different layers of food so
that the result would be a pleasing combination of colour and texture.
I fell to thinking how often food for special occasions is literally one
substance wrapped in another, and I remembered how in department stores
models of cakes on display show how the inside will look when opened.
Cakes purchased for a present will often be individually wrapped in paper,
or sometimes a leaf, further packed into a box, which is itself wrapped
again, and the whole placed in a carrier bag (see Figure 5). Several varieties
of sushi are wrapped or rolled, and a favourite Japanese dish is tempura, a
variety of vegetables and sometimes fish, dipped in batter to form a packet
when it is deep-fried. Perhaps the degree of wrapping a food displays can
again indicate a level of formality, or social status. This would explain the
expensive individually wrapped biscuits my housewives served at their coffee
mornings.
An interesting variation on this theme emerged when I went to interview
the Shinto priests at the Awa Shrine, a few miles away down the peninsula.
I had been invited by Hosaka-san (Rehabili) to join him at a harvest festival,
when many offerings of grain, fruit and vegetables were presented to the
deities, piled up on ceremonial wooden stands. It had been a solemn ceremony,
presided over by a grand priest from the main shrine at Ise, and accompanied
by ancient court music played on the flute and ceremonial drums. It was
clearly an important civic occasion, too, for the mayor was present, as well
as a number of other Toyama dignitaries. It was a wonderful opportunity
to observe the use of ceremonial language, and I asked the local priests if I
could follow up the event with a visit to inquire further into the language
of Shinto ritual.
They had agreed readily enough, and I spent a morning of fascinating
exploration into the parallels and comparisons with forms of language I had
already observed. The language of prayer, or norito, shares some of the
characteristics of the Buddhist sutras in that it has a ritual and, indeed,
spiritual power, but its literal meaning is beyond the comprehension of the
ordinary participant. This time it is ancient Japanese language, which predates
the arrival of religious dogma from mainland Asia, unchanged for the 1,200
Figure 5 Cakes may not only come in several layers of wrapping, but
also consist of substances wrapped around each other
years since Chinese script was imported to record it, they explained. Its use
thus plays a ceremonial role, appreciated by the lay worshipper for its form
rather than its content, but there the similarity wanes it seems.
From the point of view of the Shinto priests, this is the language of
prayer, words of address to the gods. I asked about its level of respect. Was
it perhaps similar to the language used to address the emperor? One of the
priests present pointed out immediately that ordinary people don’t usually
have the opportunity to address the emperor, whereas they do expect to
speak to the gods. The high level of respect language due to members of the
imperial family serves to isolate and protect them (as do the dense
surroundings of the palaces in which they live, I mused), but Shinto shrines
encourage the possibility of communication. The priests mediate that
communication during ritual, but people can call upon the gods at any
time.
Next, I asked about levels of politeness, and they explained that
communication with the gods is different from the social interaction of
daily life. It comes from the inside of the body, from the spirit or soul, and
is conveyed directly, without any need for embellishment. In some ways,
this makes the gods much closer than other human beings, one pointed
out. I suddenly realised that communication from the inside of the body would
be totally unwrapped, so if keigo can be thought of as a wrapping around

real feelings, this spiritual communication would be the exact opposite. My
first ideas had been unconsciously and ethnocentrically drawing parallels
with the language I had been brought up to use in communicating with the
God of my own Christian faith.
Almost instantly, I remembered the way that offerings made to the gods
are usually presented unwrapped. At the harvest festival, I had observed pile
upon pile of different varieties of food, open on their little ceremonial
tables. At a house-building ceremony, a short walk from our house, I had
photographed the offerings of rice, fresh fruit and even fish, open to the
warm sunshine in which they stood (see Figure 6). The sake bottles were
wrapped, but this could hardly be poured out over the altar. I asked the
priests about offerings, and they confirmed that these should properly be
made unwrapped. They are different from gifts, they explained; they are
presented to the gods as food, and if people bring them in paper, they
should remove it when they arrive. Even the sake should be poured into
special pots.
This revelation was another major high point in my research. It drew
Figure 6 Offerings to the gods, here at the site of a new building, should
properly be made unwrapped
the use of food firmly into the wrapping scheme, and opened up a spiritual
aspect of communication which would occupy my thoughts every time I
entered a shrine or temple during our stay, and in the months of analysis
which followed. The Awa priests answered questions on several other subjects
on this and a subsequent visit, and much of their information was
independently confirmed by the female Shinto priest at the shrine near our
old Toyama home when I went to call on her. From that moment, the
wrapping phenomenon, as I came to call it, took firm root, and I moved
with some confidence into a mode of developing and filling out the ideas.
Chapter 17
New Year
Shrine, mochi and a tea ceremony
Joining in with local festivities at New Year provides encouragement for

developing ideas and brings a new mood of confidence to the project.
It was entirely appropriate, by Japanese standards, to move into a new phase

of research at the New Year, for this is the biggest holiday in Japan, and it
is taken very seriously. People make every effort to clear all outstanding
business, pay their debts, tidy their homes, workshops and offices, and set
up decorations for the festive season. Housewives prepare food for several
days so that they, too, can take a break from their usual work, and New Year
activities run on well into January. Groups of workmates and friends celebrate
the end of the old year, largely by drinking together, and they celebrate the
beginning of the New Year in the same way. Various special interest groups
have their own events too.
A period such as this is no holiday for an anthropologist, of course, for
the festive activity is full of symbolism and special language, and the customs
which are practised can only be observed once each year. It was not my first
New Year in Japan, and I was able to anticipate the flurry of invitations we
would receive, and the note-taking I would make, so we booked a family
skiing holiday over the quieter Christmas. That in itself was an education.
We chose a package holiday in Hokkaido, which is said to be less crowded
than the Japan Alps, and the flights, bus journeys and hotels all offered
opportunities to listen to the polite language of our guides and other
caretakers. The language of the ski slopes was interesting, too, but it was the
deference that a relatively small sum of money will buy that particularly
impressed me. The customer is treated well in Japan.
122 Part IV: Building a framework for analysis
Back in Toyama, we were surprised by how early everything closed down

on New Year’s Eve. We had planned to eat out, but the first restaurant we
approached had closed at 6 p.m., and as we walked along the side streets we
watched people come out from house after house to put up their kadomatsu,
a decoration for the front door, and affix smaller versions on the front of
their newly cleaned cars. Cafés and restaurants decorated their entrances
with standing arrangements of bamboo and pine, finished at the base with
a new, twisted rope, apparently symbolic of the plum which completes a
trio of plants to bring good fortune. These were handsome affairs, which I
admired until I learned that they were often sold at exorbitant rates by
members of the yakuza.
We found the local version of McDonald’s open, at last, but otherwise
only barbers, hairdressers and fishmongers were working late on that particular
evening, supplying everyone with the wherewithal to present themselves
appropriately on the first morning of the year. I remembered that some
years previously, in the country, I had brought in the New Year, at midnight,
with a neighbour in the bathhouse. Some of us had been down to the local
temple to ring out the 108 bells of old sins, but everyone dispersed to their
homes before the bewitching hour, which was clearly not particularly
significant. In Japan, the New Year starts with a fresh morning; it is not
customary to blot oneself into a stupor the night before, as is commonly
the case in Scotland, my family home.
In Toyama, we followed the local custom on 1 January of making a visit
to Awa Shrine, with which I was now quite familiar. This was a time-
consuming process, for the road was completely full of vehicles whose
passengers had the same intention. Our bus drew to a halt some three
kilometres before the shrine, according to the driver, although I think he
exaggerated a little. The atmosphere was good, however, and people were
greeting one another gaily, so it did not seem as tedious as such a predicament
might have done on an ordinary day. Eventually, as the bus edged slowly
forward, we decided to walk the last few hundred yards, and arrived well
before our fellow-passengers.
The procedure, once inside the shrine, seemed to be to go up to the
inner shrine to pray, to throw an offering into the box, and then to return
to the rows of special stalls to buy some protection for the coming year.
There was a colourful variety of amulets and talismans, but the most popular
objects on sale were evidently decorated arrows, which would symbolically
direct their owners with purpose into the coming year. Behind the stalls, a
New Year: shrine, mochi and a tea ceremony 123
row of miko (shrine maidens), dressed in bright red and white robes, were
lined up to attend to the endless stream of customers. There was also a huge
fire burning, so that last year’s paraphernalia could be cast away, for the
power of these sacred objects lasts only one year.
Another popular custom is to write a wish for the year on a little wooden
plaque, known as an ema, and hang it up for the attention of the deities,
along with hordes of others like it. Just outside the shrine were rows of
chubby, round-faced dolls called daruma, their vacant eyes waiting to be
painted in, one at the time of a wish being expressed, the other on its
accomplishment. A selection of stalls offered food and drink to the cheerful
visitors, and some had set up a range of toys to attract the attention of
passing children. New Year is a time when small envelopes containing quite
substantial sums of money are handed over to the youngsters of the family,
and these stall-keepers never miss a chance. Visits to shrines in Japan continue
through the first three days of the year, and judging by the queue of cars
which came right back to the hospital on the second, that was an even more
popular day than the first.
New Year is also a time for renewing old acquaintance, and we were
invited to visit some friends who live near our former home, where a
special celebration takes place on the second. This is an interesting custom,
called mikan-nage, literally throwing oranges, which is precisely what it involves.
Owners of all the boats in the harbour carry boxes of oranges up into the
tall, proud bows, and after a prayer and an offering of sake, they, or more
often their children, hurl the fruit to the waiting crowds below. The principle
is to give abundantly away, to ensure good catches for the coming year, it
was explained, and oranges are chosen because these are grown in Wakayama
prefecture, whose shores are visible from one of the favourite fishing grounds.
The same ‘throwing principle’ underlies other customary practices in
Japan, like throwing rice cakes off the roof of a newly built house, so that
the neighbours can come round and share in the celebration; and casting
beans out of the house on Setsubun, the first day of spring, to symbolise the
casting out of devils, and the encouragement of good fortune into the
home. It is an important part of the culture of reciprocity, which also
explains much of the abundant gift-giving. At New Year and Midsummer,
many gifts change hands, and huge sums of money are spent in what is seen
as an investment, at least in social relations. The purchase of protective
objects at the shrine is also an investment, to ensure safety in the home and
elsewhere.
After the ceremony, we were invited to the home of our friends’ relatives,
in the heart of the fishing community. The alcove in the main room was
decorated with a variety of preserved fish, some tightly bound in straw,
others wrapped with rope, each symbolic of some aspect of the good fortune
sought for the New Year. We had met this family once before, during the
summer of our earlier stay, when they had taken us out into the bay in their
boat to get a good view of a firework display. The view had been excellent,
but the weather less than perfect, and I had felt very sick, so it was not a
memory I cherished. The family was welcoming again, however, and they
began to prepare all kinds of delicious food.
Various relatives called round during the course of the day, and there
was much drinking and jollification. I was able to meet several people whom
I had known only briefly before, and I set up some interviews for the
coming weeks. These people were true locals of the district, and they were
able to illustrate and answer questions about the use of language in a way
which I had only learned second-hand before. For example, they could tell
me about the differences between the speech of several fishing communities,
and how this differed again from the language of the farming villages further
inland. They could also explain the way they alter their language when
speaking to outsiders, and slip into a stronger form of local dialect when
with friends. They had little time for keigo, except on ceremonial occasions,
but, curiously perhaps in view of the comments of the Awa priests, they did
use a little when at prayer.
We also spent pleasant times with our old friends, the Nodas, over the
holiday period. On our previous visit, we had ascertained that their chef
was an interesting man who had been divorced not long since, so I decided
to practise a little match-making and invite a single friend of mine from
Tokyo to meet him. This is a common custom in Japan, which I had studied
in some detail on my first field trip, although I cannot say that I acquired
much skill. My Tokyo friend, Kazuko, is one of the people I know best in
Japan, and she was willing enough to come along. She is quite a high-
powered lecturer, but she had often bemoaned her single state, so it seemed
a nice opportunity. The occasion took place a week or two before Christmas,
and Kazuko arrived loaded with gifts.
She brought Christmas presents for all of us, and a sealed packet of
cooked ham, packed in a special box, for oseibo, the New Year round of
exchange. This latter was presented very attractively, on a satin cushion, and,
as I later discovered, the price would certainly have far exceeded the value of
the meat inside. This special wrapping indicates the nature of the event, and
demonstrates the expenditure of a substantial sum. Indeed, it is the sum

which is more important than the contents of the gift on these occasions,
and the sealed nature of the meat meant that it could be preserved for some
time. My relationship with Kazuko had always been rather informal up to
this point, but I supposed that a match-making introduction was worth
some extra investment.
Jenny prepared some good food, and we spent a pleasant evening with
the Nodas and their chef. Kazuko seemed in good form, as did the chef,
and they exchanged name cards before parting. The imminent opening of
the pension would allow Kazuko an opportunity to make a future visit, I
thought, although I don’t know if she ever made it. A couple of years later,
when Kazuko celebrated her fortieth birthday, she told me rather solemnly
that she was now resigned to being single, and she would devote herself to
her career. That objective she has certainly pursued with vigour. For ourselves,
we received an invitation from the Nodas to visit at New Year, and witness
the practice known as mochitsuki, a traditional method of pounding rice to
make the ubiquitous New Year mochi cakes.
This was an excellent outing, for not only did we have a chance to take a
turn at the pounding, but I also ascertained another important aspect of the
wrapping phenomenon. As might be expected, the Nodas did everything in
style, and, when we arrived, the rice was being steamed over a wooden fire
in the compound, its authentic wooden containers suspended over gently
bubbling water. We were picked up by the artist who was helping design
aspects of the Nodas’ pension, and we had both chosen strawberries to take as
a gift. The main difference, however, was that hers were unwrapped beyond
the functional punnets, whereas mine were, as I thought, properly contained
in wrapping paper. She explained that, as an insider to the house, wrapping
was unnecessary. It was an expression of intimacy to leave them unwrapped.
This was an important point to learn, nicely complementing communication
with the spirit world.
The mochitsuki itself involved a serious rhythmic procedure, with two
participants alternately wielding large wooden mallets over a stone container.
The movements are interspersed with quick adjustments to the glutinous
mass below (see Figure 7), which looked quite foolhardy, but seemed to
illustrate genuine Japanese cooperation and trust. The resulting soft mass
was fashioned into rice cakes, or mochi, which we ate with an odorous dish
of fermented beans, known as natto, and a liquid extracted from the daikon,
a large white radish commonly used in Japanese cuisine. The feast was
accompanied by home-distilled sake, made with fresh water from a well,

further up the hill. It was an experience to titillate the taste buds, but I have
to say that we were quite pleased to reach the more familiar taste of the
strawberries which followed.
Another culinary experience which arose at New Year was quite a surprise.
My flower-arranging teacher rang me up and invited me to an event called
hatsugama, a first tea ceremony, which I accepted willingly enough, and, as it
turned out, rather innocently. Many events following the New Year are
called hatsu one thing or another, for this simply means ‘first’, and the
literal translation of ‘gama’ is ‘kettle’, so I had no inkling of the exquisite
feast we would be served, except that she invited me to arrive at noon. At
this stage, I had not even read much about the tea ceremony, so I was
unprepared for the formality and, indeed, the length of the ritual which
followed.
I arrived a little early, as it turned out, and I was shown into the usual tea
room, which was referred to as the ‘waiting area’ on this occasion, where I
did indeed wait for the other guests. There were to be three, and once they
had arrived we went back out of the front door and into the garden, where
we washed our hands and rinsed our mouths from a little stone pool using
a wooden pourer. We then proceeded through the garden, along stepping
stones in the grass, and entered a sliding door at the back, which had been
left slightly ajar to indicate the way. From the wooden verandah, we entered
the main room, one by one, on our knees, bowing to no one in particular,
and then moving round to admire the scroll and flowers in the alcove, and
take our places beside the tea utensils.
We had decided on the order of entry in the waiting room, but it was
the most senior pupil who led the way, followed by the second, so I had two
examples before me, which was just as well in view of the formality involved.
Once we were seated, the teacher appeared, greeted us with a deep bow, and
proceeded to serve trays of special food for the occasion. Our leader invited
her to join us, but she refused, returning only to serve ceremonial sake. The
food was delicious, though it was not always possible for me to identify
what exactly it was, beyond a general tendency to rice and fish products. We
were expected to eat it all up, according to our leader, and then wipe out
the box and bowls with the paper always carried on these occasions. As we
laid down our chopsticks, the host would know we were ready, she explained.
Indeed, the trays were then removed, and we were served cakes for the
first tea ceremony. These were passed around, but before we took tea, there
Figure 7 The anthropologist tries her hand at

pounding rice, while the host bravely
adjusts the mixture between blows
and Callum looks on
was a period of relaxation and photography in the garden. There were two
ceremonies, one with a common cup, the other with a separate cup served
to each of us, and the teacher jogged our leader to comment on the flowers,
scroll, pottery, and so forth. At the end, we retreated through the garden,
back to the waiting room, where we had left our bags, and the other pupils
prepared to pay for the occasion. The teacher reappeared, in a more relaxed
mode, and brought a box for us to share between us. It contained punnets
of strawberries, which she suggested we take home, but the others refused,
and eventually we ate them informally in the waiting room.
The atmosphere during this last part of the day was in marked contrast
to the rest. At last, people spoke in normal voices, rather than the hushed
tones which had characterised the ceremonial, and after a few laughs and
giggles, we prepared to leave. It was not far off four o’clock. Two days later,
I went along for my first tea lesson, though I can’t for the life of me remember
whether I committed myself to this before or after the occasion of hatsugama.
Chapter 18
Valentine’s Day, and the

6th years pick on Hamish
Travel to an old fieldwork site opens up a regional dimension to the

research, a school meeting suggests an idea about the wrapping of time,
and further family problems add useful information to the findings.
As normal life resumed, my interviews continued, and I gathered a good

range of views on the use of language, and now wrapping. Toyama had
proved to be an excellent choice for my research, for the different groups
of people who lived in and around the town illustrated a wide variety of
ways in which keigo was, or was not, used, and the contact between these
groups made people aware of their own idiosyncrasies. Particularly useful
was an interview with a White Lily mother whose family ran a motor repair
business, because she was both aware of the advantages of adjusting her
levels of politeness to make people feel comfortable, and articulate about
how she did this. The expensive furnishings in her home may have been
testimony to her success in attracting and keeping her family’s custom.
In February, I made a trip to Kyushu, where I had previously worked
for a year, to carry out some comparative work in a different part of the
country, and this exercise served to emphasise even further the value of the
cosmopolitan location. Kyushu is home to some quite strong dialects, but
they are regarded more positively than in Toyama, and the local council
where I had worked was so concerned their particular version should not
die out that they were giving free dialect card games to all the local children.
Keigo has its dialect version, too, but it is used little in everyday life, for in
more closed communities people only rarely meet strangers. They do use it
for ceremonial occasions, however.
When I began to think seriously about the variations in language and

politeness based on dialect, region and social class, I became more and more
convinced that similar principles of analysis could be applied. In every case,
the differences in language serve to identify social groups, which ‘wrap
themselves’ in usage comfortable within the group, but adjust them outside.
In an area where there is little contact with the outside, it is levels of formality
and ceremonial which are marked, and I had already seen these used as a
model for class difference. In a cosmopolitan area such as Toyama, the dialect,
which is often described as ‘rough’, or ‘dirty’, has become opposed to the
more refined language of Tokyo. In practice, of course, Tokyo has rough
language too, but there it is distinguished as ‘lower-town’, and opposed to
the language of the ‘upper mountain’. In both cases, regional difference is
being used to rationalise a basic class distinction.
It was clearly a good idea to study the continuum of language, as well as
that of wrapping, and I discovered that there is an opposite of politeness
known as ‘naked speech’, which links in well with the wrapping metaphor. It
is not necessarily abusive, as rough English might be, but it is rather curt
and direct. In fact, I had two excellent informants under my own roof, for
small boys spend little time adorning their speech with niceties, and Hamish
was after all very close to members of the underworld. I encouraged him to
invite his friends to visit, but my presence tended to constrain their
communication, so I decided to give him a tape recorder to gather some of
their more informal chat. The boys were delighted, and I acquired a whole
new set of vocabulary, which I personally, as an adult woman, could hardly
use.
An incident one day, when I was cycling along a side street with Callum
on the back seat of my bike, gave me a chance to hear it, however. A high
school boy whom we passed called out ‘Herro’, a common greeting to
foreigners, simply a mispronunciation of ‘Hello’. Callum, tired of hearing
the word, replied ‘Baka’, meaning something close to ‘Stupid’. The boy was
quick, because we hardly slowed down, and came back with another word of
the same order, ‘Aho’ (‘Fool’), to which Callum responded, equally fast,
‘Manuke’ (‘Blockhead’). ‘Oh, it’s Hamish,’ called the boy, for Hamish had
something of a reputation for his colloquial language. ‘No, it’s Callum,’
came the reply. ‘Callum is baka,’ the boy persisted. ‘No, I’m not, bye bye,’
yelled Callum, cheerfully, as we swung around the corner. No malice, no
politeness, and they were both laughing.
The school connection was useful in other ways too. A PTA meeting, for
example, made me aware of a kind of temporal version of the wrapping
Valentine’s Day and the wrapping of time 131
principle where different speech levels were appropriate for different parts
of the meeting. It opened with several formal greetings, which involved
much keigo, but words with little content, like thanks for turning out when
you must be so busy, and general appeals for parental cooperation. The
second part announced the subjects of the day’s meeting, though the language
was still rather stilted, and the speaker’s invitation to comments from the
audience was clearly not to be taken up at that moment. The third part, by
contrast, was devoted to discussion, and here the local dialect came out in
full force.
At tea with a couple of friends afterwards, I commented that the officials
of the PTA would need to be conversant with keigo to introduce the meeting,
and they added that the officials usually choose their successors so it is
something of a closed shop. The roles are usually played by the parents of
the oldest children in the 6th year, and those with a lot of experience, so it
might be hard for someone with only one child to make the grade. One of
them also commented wryly that she would be unlikely to be chosen because
she has a reputation for speaking her mind, not an endearing feature in a
‘wrapped society’, I supposed. She had already been quite outspoken in her
criticism of Mrs T, and I had actually noticed her being slighted at the
White Lily Bazaar.
It is quite a skilful business to strike exactly the right level of directness
to achieve one’s aims. Many parents sit tight in a school context, without
open complaint, but groan to one another outside. Others make efforts to
become involved, but don’t necessarily have much impact. Some measure
carefully how much they actually care about the school, or kindergarten,
opprobrium, and this particular informant was such a person. She was an
independent woman who ran successful children’s classes in Western art,
and she came from an academic family. At a strategic point, when her
daughter was anyway almost through the kindergarten, she let some of her
feelings, which were actually shared by many others, be publicly known.
Later, she and a group of friends invited me round to talk about education
in England. These women were dissatisfied with their own system, which is
of course often cited as a model in Britain, and they were interested to
intervene in a way which would be effective for their own children. In
return for my talk to them, they were very forthcoming about their own
views, and they explained the subtle way in which these must be communicated
in Japan, with a judicious use of polite dissent. They helped me to interpret
the words of the teachers about my own children, to understand the criticism
implicit in their apparent praise. The encouragement of individuality is

much talked of in Japan, but conformity is vital to much of the scholarly
success for which Japan is known. Talk of the behaviour of my children was
used ostensibly to illustrate the advantages of individual differences, but
covertly to highlight the disadvantages of too much deviation from the
norm.
The school also drew selectively on the attendance of these two foreign
boys for its own purposes. At an early stage, they invited me to help Hamish
make a presentation to his whole school year. There were some 200 children
lined up, and Hamish and I sat at the front, beside a globe and a couple of
maps of Europe. Hamish had brought along some photographs of his school
in Oxford, and these were pinned up on a board. Each of the five forms
had chosen a couple of questions, and these were put to us by a representative.
Hamish worked out his answer in English and I translated. At the end,
Hamish was encouraged to ask questions, too, and a formal letter of thanks
was read out by a girl representing the whole year. The whole event was
friendly and fun. It started with a song, and ended with a game.
Later, at Christmas, Hamish was distraught because he was being excluded
from the dressing of a tree the class had made. He rang me up and I went
along, curious to see how Christmas was being celebrated at the school. In
fact the tree was a gift being made by the class to present to another class,
and the children already had clear ideas about how it was to be done. There
was a formal Christmas party, with carols, skits and the exchange of presents,
and the children I asked were convinced that they were involved in a very
Japanese activity. One small girl drew out her diary, however, and read me
the notes for Christmas Day. It recounted how, in olden times, in England,
people would sit around a big fire and eat nuts and preserved fruit.
I felt slightly aggrieved, coming from the newly multi-cultural Britain,
where the religious background of the children in a class is at least respected,
and sometimes used to encourage a knowledge and toleration of different
beliefs and customs. The teacher told me that Christmas in Japan is just fun,
and she saw no need to explain the religious significance it might have
elsewhere, if indeed she knew it. Hamish could have been asked to explain
his own understanding of the feast, but on this occasion he wasn’t. Two
children I asked told me solemnly that ‘Silent Night’ and ‘Jingle Bells’ were
ancient Japanese songs. I suppose by their standards, at age 9, they almost
were. They have been sung in Japan for a good many years now.
Valentine’s Day and the wrapping of time 133
Valentine’s Day was another occasion for putting the foreigners in their
place. For some weeks before, the shops displayed attractive boxes of chocolates
of various sizes, though usually with the volume of wrapping material far
outweighing that of the chocolate. My two decided to present gifts to their
favourite girl friends, but their intentions were roundly mocked by our
neighbours. Valentine’s Day is for girls to give gifts to boys, we were told,
and their gifts were returned. They did receive several, though, which cheered
them, but they chose to ignore the custom, said to have been invented by a
Japanese chocolate maker, to reciprocate the gifts they received on 14 March,
known locally as ‘White Day’. It is-sometimes difficult to chase up cultural
adaptation, but Christmas and Valentine’s Day both seem to have quite
clear roots in their commercial value.
Teachers at the boys’ school were of course under considerable stress in
having to cope with these foreigners. It was a first experience for both of
them, and all their other charges had been well trained by Japanese parents
and kindergartens to comply with their expectations. From time to time
they invited parents in for personal interviews about their children, and on
one occasion, several months after our arrival, Callum’s teacher admitted to
finding it difficult to adhere to the headmaster’s directive to be nice to
Callum so that he would take a good impression back to England. She
appealed to me to apply some of the pressure a Japanese mother would to
encourage him to comply.
Callum was probably an angel, however, compared to Hamish, whose
teacher sent regular missives about his behaviour. She was immensely patient,
despite her apparent youth, and I enjoyed our meetings, which were
sometimes also quite useful for the research. At the personal interview, she
made an interesting and rather sympathetic comment about Hamish’s
relationship with the son of the gang-leader. Hamish’s acquisition of
colloquial vocabulary had been more fruitful than his grasp of diplomacy,
and she told me that she had caught him teasing Akira about his father’s
activities. She urged me to put a stop to this. ‘The boy is not responsible
for his parents,’ she added, earnestly, and I truly believe she applied the
same even-handed treatment to Hamish.
Hamish ran into trouble with his friends sometimes, although he was
mostly rather popular, not least amongst the girls. One day he arrived home
flushed and angry, though there was no clear explanation, and a few minutes
later a couple of girls called round to warn me that the 6th year boys had
been ganging up on him. Hamish was in the 4th year, but girls from the 6th
year often came to see us (perhaps initially through curiosity since the 6th
year is when they learn of the world outside Japan), and I wondered if the
boys were jealous. It seemed that a group of them had surrounded Hamish
and threatened him, one had kicked him, and they had also gone off with
the key to his bicycle. These were boys from the football team, with whom
he was normally on good terms, so I decided to go out and see if I could
ascertain the problem.
I found the group quite quickly, but they were not immediately keen to
talk to me either. Eventually, the one who had kicked Hamish came over
and began to recite a catalogue of small misdemeanours. None added up to
much alone, but together they represented a lack of respect due from younger
boys to older ones. Most serious, it seemed, was the way Hamish boarded
the football bus. The custom here was that the younger boys boarded first,
but they filled up from the front, leaving the back for the older ones. The
real tough guys of the 6th year, of course, took pride of place on the very
back seat. Hamish had violated this unwritten rule, and they were unprepared
to accept this. Hamish needed to learn, he told me.
I reasoned that Hamish had come from a society where the rules are
different, and it took time to learn. It was unkind of them to gang up on
him, I said. His response was quick, and interesting. ‘He’s living here now,’
quipped the boy. We all rode away, with nothing apparently resolved, but I
was able to explain their worries to Hamish, and he reassured me that the
boys in his own year were on his side. Perhaps he had been encouraging
wider dissent. Who knows? It is all very well for one strange boy to act
oddly, but if the rot spreads further, the whole system could be threatened,
and it was a role of the sixth years, and apparently their parents, to maintain
the appropriate standards.
At an earlier stage I might have been upset by this incident, but the boys
had only treated Hamish as they would a Japanese boy who stepped out of
line, and in a way it was flattering. Like me, he had moved into a role which
was not easily classified. A proper foreigner can be treated like a child, or an
idiot, but a person who speaks Japanese should also respect Japanese rules of
hierarchy. Hamish was in a liminal position, with some knowledge, but
who knew how much? Such a situation spells danger in any society, and the
boys were perhaps expressing a youthful version of Professor Suzuki’s
psychological torture.
Chapter 19
The gang-leader’s wife
As findings fall into place, an early dilemma begins to make new sense,
and adds obliquely to the research.
Japan is often described as a homogeneous society, and the bullying we

witnessed in the last chapter is cited as a way in which children, and adults,
learn to conform. My study of language had helped me to see that outward
conformity can mask a huge variety of personal difference, that distinctions
in the use of language mark off a good range of social groups, and that
judicious use of speech levels can confer considerable status and power. My
initial inspiration had been to investigate this last quality in the behaviour
of Mrs Takahashi, but during the course of the research I had encountered
plenty of other examples, and I had broadened my interest to include other
types of wrapping.
The family of the Zen Buddhist temple not only illustrated these skills
themselves, each member individually, but through the artist sister I finally
had an opportunity to observe at closer quarters more of the wrapping
distinctions of the gang-leader’s circle. For the Ishii family itself, it was not
only the physical wrapping. The older priest had an impressive demeanour,
even in his underwear, and the younger one had a very striking posture,
crowned by his unusual hairstyle. Mrs Ishii did not stand out in a crowd,
but the way she served those amazing cakes betrayed a good measure of
careful training in feminine arts of care for visitors, and she was clearly
respected in musical circles.
Her low-key, subtle control is characteristic of Japanese women, housewives
in particular, and the Western visitor is apt to mistake skills at service for
the subservience they often feel Japanese women suffer. This household had
only one woman to take care of two quite demanding men, but she also
pursued a successful musical career. I gained little inside knowledge about
the personal relations of this particular family, but of those I knew better,
the outside commitment to appropriate presentation, which includes service,
reveals background and upbringing, but little in the way of ideology or
relative power. Indeed, those who are skilled at presentation are also usually
skilled at handling personal relations as well.
Experience with Takako’s housewives’ nakama was very valuable from
this point of view, for during their informal meetings these women openly
discussed the management of their husbands, parents-in-law and other relations,
and backed one another up with advice and support. Those who seemed
most deferential on public occasions, such as the School Sports Day and the
White Lily Bazaar, often proved to be amongst the most powerful in their
control of family life. The maintenance of a quiet and apparently innocuous
appearance, or wrapping, was indeed probably vital to the pursuit of their
aims, as I was beginning to learn. There are, however, exceptions.
The sisters of the Zen priest both stand out from the norm, but neither
needs to deal with married life. We only met one, at their niece’s birthday
party; the other had moved off to make her life in the US, and later Canada,
as a scientist. She was divorced from her Japanese husband. Masumi, the
artist, was single, and she chatted of her artistic lifestyle. Unlike most Japanese,
who rise early to travel to work, and play in the evenings, she had formed
the habit of sitting up painting through the night and sleeping in the
daytime. She had studied with a famous artist in Tokyo, and was gaining a
good reputation. She was currently exhibiting her work in a gallery near
the station.
During the latter part of January we had visited her exhibition, which
comprised many fine works, mostly on the three themes of horses, flowers
and waterfalls. We had admired them, and taken tea with her in the gallery.
When she learned that we had all had some riding experience, she invited us
to join her one day at the stables she used in Toyama, and this gave me an
opportunity to observe a different kind of Japanese social behaviour. It
took some time to set up the arrangements, but towards the end of March
the day came, and she picked us up in her car.
Our arrival was at first disappointing, for the place was unprepossessing,
and we were to take turns to ride one horse around a muddy circle, enclosed
by a fence. All the animals seemed nervous and edgy, and our chosen steed
was no exception. While he was being groomed, however, we were diverted
The gang-leader’s wife 137
by the arrival of a couple of extraordinary-looking women. One was wearing

bright green leather trousers, tightly finished at the ankle, and the other
sported a riding hat which was tilted almost to touch her neatly protruding
nose. The first came swaggering over, calling ‘Hi’ gaily to Hamish, and
asking Jenny, in unfaltering American English, whether she liked riding.
She caught sight of me, and after a quick second glance at Hamish, she
realised who we were. This was the mother of Akira, Hamish’s yakuza friend.
We had met previously, but only briefly, at a school visit day.
It appeared that the stables were used to care for privately owned horses,
rather than offering a range to be hired, hence the availability of only that
of our host. The gang-leader’s wife had dropped in to visit her husband’s
mount, an enormous beast with a fearsome expression and its mane trimmed
to an aggressive-looking crew cut. It had just been ridden, but not by her
husband. She spoke to the animal, engaged in some bantering with the
owner, and then came back over to chat to Hamish, asking him various
questions, and throwing back to the others information about his friendship
with her son. She confided to me that she was thinking of sending Akira to
study in England, and I trotted out the usual invitation, wondering at the
same time how serious she was.
We continued to chat for some time, in fact, exchanging views on a
range of issues. I was particularly struck by her confidence. Unlike most of
the Japanese mothers I met, who giggled nervously in the presence of a
foreigner and frequently became tongue-tied, despite discovering I could
speak Japanese, she ploughed straight in, switching deftly from one language
to the other. Her English was not very accurate, but she had no qualms
about using it, and I am sure that she impressed those standing around as
completely fluent. Her whole demeanour was brash and bold, and I suddenly
became aware of the tremendous new power released by someone who has
enough gall to ignore the deferential behaviour which characterises the
general population.
I had heard that both she and her husband have university degrees, but
then so did several of my housewifely acquaintances, some at a postgraduate
level. They probably also had experience abroad, but, again, so did Takako
and Yoko, and they certainly avoided any behaviour which might be regarded
as brash or bold. No, this was quite a different kind of confidence, and in
a society where it is the norm to display a public image of deference and
conformity, on which one’s skill in social life depends, this clearly brought
our new acquaintance into another ball-game entirely.
This did not mean that the gang-leader’s wife lacked the ability to adapt
to situations, however, for at our previous meeting she had been in a
tracksuit not unlike those of other mothers, she wore no make-up, and she
had her hair plaited neatly down her back. In comparison with the image
presented at the riding school, where her hair flew free and her face was
positively masked in make-up, she had seemed to be making an effort to be
inconspicuous. This is an interesting quality of Japanese yakuza, which is
often depicted in films. Many of them demonstrate their commitment to
the cause, as they see it, by having tattoos engraved over almost their whole
bodies. The trick, however, is to keep completely clear those parts of the
arms, legs and neck, which are visible in public, so that they can pass
unnoticed when wearing normal clothes, just as their front-line occupation
masks their underworld activities.
In films, a crucial moment may involve the sudden revealment of a portion
of the tattoo, perhaps by dropping the shoulder of a kimono, anyway an
aggressive gesture. I learned later, when I took up a short investigation of
Japanese tattoos, that the whole idea of adorning the skin in this way is
perceived very negatively by mainstream Japanese, who think of it as
disgusting, unjustifiable damage to the body. The act of tattooing is thus a
kind of rebellious bodily wrapping parallel to the brash use of dress and
language I witnessed in the gang-leader’s wife. In both cases, a member of the
society which observes the wider norm would be shocked, and frightened,
by such blatant disregard for convention.
A foreigner falls into the same category in some ways, of course, as I had
observed when I met the psychiatric patient, and I was aware of the possibility
of manipulating a situation of uncertainty in those I met in Japan. It is not
my style to pursue this apparent advantage, however, for I feel that I learn
more by trying to build up relations of goodwill, but it is possible that
Hamish had been using this approach, perhaps without knowing it. His
friendship with Akira would have helped, perhaps, and is also probably
explained by the fact that they were both outsiders to the mainstream society
from which many of their classmates came.
At around this time I visited an old friend from our previous stay in
Toyama, recovering in hospital from a minor operation, and we chatted
about the riding incident. She recognised the power bestowed by a disregard
for convention, and described the subtlety of the protection ‘offered’ by
the yakuza. Apparently, burly members of the gang would visit bars, small
restaurants and sushi shops, offering items such as framed pictures for the
The gang-leader’s wife 139
walls, potted plants for the entrance, and the lovely New Year decorations at
prices way beyond their market value. If refused, groups of these same
characters would simply lurk about outside, or take up seats and order very
little, their dress and hairstyle giving away their allegiance, and their
threatening attitude deterring the ordinary customer. They were not breaking
any existing laws (though these have since been tightened up), and most
people would feel obliged to buy their wares.
My friend was also well informed about the gang rivalry in the town,
and she recounted the incident which had brought the currently dominant
group into its position of power. It had evidently been a simple shooting,
which took place in the main hospital. The oyabun had been admitted for a
minor injury, but while he was there, a member of the rival gang had
simply walked in and murdered him. This had been the last straw for the
older group, and without its head, it fell into decline. The only son of the
dead man had been in primary school at the time, and he had continued to
live in the town with his mother, but now he had left to go to university.
He was very bright, she said, and she felt sure he would return to avenge his
father’s death. Perhaps even the man who had lost his hand, in an attempt
to blow up the present oyabun’s boat, was working for him.
This story explained a tale I had heard on the hospital grapevine about
the present oyabun, Akira’s father, who had caused a stir when he was admitted
to hospital by insisting on moving an existing patient out of a private
room so that he could be guarded by his underlings. Now I realised why.
Before we left, I heard that he had been arrested. It was not clear what he had
done blatantly to disobey the laws he had been so careful to observe ostensibly,
as leader, but the local police box confirmed that he was at least temporarily
in gaol.
A few years after this trip, I met my friend again, when Hamish renewed
his acquaintance with the youngest of her four sons, with whom he had
been at kindergarten, and she told me, sadly, that her third son had joined
the yakuza. Perhaps a little too much knowledge had proved a dangerous
thing, but then this move could also have brought protection to Hamish’s
friend, who had set up a sushi shop. I didn’t push it further, for we were
meeting at White Lily Kindergarten, where all four boys had attended music
and English classes, and she may not have been totally open. That will be a
subject to investigate later. I never did pursue my relationship with the
gang-leader’s wife, and to date, Akira has not been to visit us in Britain,
though Hamish has not forgotten him.
In my own progress of collecting information for the research, by the

time of the riding expedition I had moved well into the phase, which I
recognised from previous trips, of being able to slip new information into
slots already created by the ideas I had been putting together. It is a positive
and encouraging phase, for the framework which has been gradually taking
shape is now filling out into a coherent whole. To use a jigsaw metaphor,
the edge pieces were complete, and I had identified the main features of the
picture, so new pieces were becoming easier to place. There were still some
large areas of sky, and possibly sea, to work out, but they had a role in the
overall scheme. The yakuza could be left in peace, or war!
Chapter 20
Unwrapping the argument
Another boost of confidence results from presenting ideas to the local

anthropological community – and the physical nature of the commitment
is revealed.
A big test came for the scheme of analysis I was putting together when I was
invited to talk to the anthropology research group at Keio, the university
to which I was attached. My initial sponsor, who had introduced me to
Professor Suzuki and his linguistic research centre, was my old anthropology
supervisor, Professor Yoshida, who is well known in the field. He had retired
from Tokyo University, but held two new, part-time posts at Keio and
Seishin Joshi, and it was he who gave me the opportunity to observe the
different forms of language used in each. He had an interesting group of
students, and he suggested that I present my ideas about wrapping to them.
The seminar would also be attended by other interested academics.
It did seem a good idea, for it would be a chance to try out the scheme
with an informed audience of Japanese native speakers before I invested too
much time in it. If they found it preposterous, or simply untenable, I had
better desist at once from developing it further. I did of course have all the
materials I had been meticulously gathering on the use of keigo, and this in
itself would form a good set of results, so it would not be the end of the
world if they poured scorn on my ideas. But it was a nerve-racking exercise.
I also had to work on presenting the whole thing in Japanese, which is no
mean task to one whose language had been acquired much more in the
countryside than in the classrooms of a university.
Takako was still helping me, of course, and she agreed to assist with
converting my draft paper into an academic presentation. It was not easy to
order, as the ideas were still being gathered and mulled over, but we wrote
over half of the paper in a formal style. I continued writing, but the time we
had available together ran out, and the language became less formal as I went
along. The last section was hurriedly scribbled on the train on the way to
Tokyo, in a completely colloquial style, and the paper was then as ready as it
would ever be. There were appointments to attend, and there was no further
time to fuss.
Although we still had a couple of months of our stay remaining, I took
the opportunity of this visit to Tokyo to make enquiries about our return
trip. We had a return ticket, via Moscow, and I thought it would be fun to
stop off and spend some time there. It was necessary to secure a visa, and
since my children had had to have their own passports to travel out to
Japan, they had also to have separate visas, at some considerable expense.
The exercise of ordering them was interesting, however, for when I went to
pick them up, one was filled in incorrectly. The Japanese travel agent who
was taking care of the arrangements took it back and promised to send it on
when corrected. I might have looked a little concerned about entrusting my
son’s passport to the post office, but it did arrive safely – wrapped in no
fewer than three separate envelopes, each a size larger than the other, fitting
together like ‘Chinese boxes’, or, indeed, Russian dolls. What more care
could I seek?
Andrew, my fellow-anthropologist from Oxford, was presenting a paper
the day before mine, so I was able to hear how he was developing his ideas
about concentric circles, and, in particular, the notion of ‘centre’. In the
evening Professor Suzuki took the two of us out to a local hostelry, where
he ordered the waiter to bring us a taste of all the most delicious food they
had available. We spent a very pleasant evening, with Professor Suzuki revealing
a definite propensity to seek uniqueness in his personal life, as well as for his
country of birth. He keeps a list of the things he doesn’t do that others do,
he said, and he reeled off quite a number, including drinking, which he was
actually engaged in at the moment he said it. ‘Well, very little, compared to
others,’ he qualified, when we laughingly pointed this out to him.
My paper, the following day, was very well attended. In the staff common
room, where Professor Yoshida had invited me to take a cup of tea before
it started, I met the professor who had helped me with my first research in
Kyushu, over ten years previously. He had travelled all day to be there, and
I felt very honoured, though a little more nervous. It was good to see him
Unwrapping the argument 143
again, however, and we fell to catching up. His research had continued in
much the same direction, meticulous and careful, and I wondered how he
would feel about my hastily penned piece. I was introduced to one or two
other professors who were coming along, among them Professor Miyake, a
well-known religious studies specialist who was co-editing a book for Professor
Yoshida’s retirement, and a self-confident young man who had just returned
from taking a sociology PhD at Yale.
My presentation was fairly basic. I noted how impressed I had been with
the materials used for wrapping gifts in Japan, and the way that the return
gift I received after Tamaru-san’s father’s funeral had had no fewer than
seven layers. I also commented on the way housewives served everything
wrapped at their tea parties, and the value which seemed to attach even to
the careful wrapping of groceries. I explained the nature of my initial research,
summarised the work I had been doing, and began to develop the idea of
language as a form of wrapping. I went on to talk of the wrapping of the
body, the wrapping of space, and the wrapping of time, as I perceived it,
and I gave examples of some of the parallels I had noticed.
It was when I was putting that part of the paper together that I was able
to draw in some of the early casual observations I had entered in my diary.
The relationship between language and dress worked well, and the comparison
between kimono and tennis dress produced smiles of agreement. The pilgrims’
trail I had ventured to explore could be interpreted as a way of wrapping
space, as could the thin, straw rope tied all around the houses involved in
the Yahata Festival. The layout of offices fitted it, as did the organisation of
the PTA meeting, which actually proved to have parallels at many a gathering,
for business and pleasure.
With slightly less confidence, in the presence of Professor Miyake, I
talked about the religious forms of wrapping I had observed, the
investigations I had carried out on the language people use when speaking
to the gods, and the observations I had made about the unwrapped nature
of offerings made to them. Since shrines and temples offer a series of rituals,
such as purification through washing or wafting incense, and the removal
of shoes as one approaches the most sacred central areas, I proposed that
there may be a process of ‘unwrapping’ which allows greater contact with
the sacred.
Even as I was presenting the paper, I realised that the way it moved from
formal language, through less formal but carefully written language, to the
colloquial scribblings of the train journey was ‘unwrapping’ the argument
in a parallel way, also exemplified by the PTA meeting. I explained even

more informally at the end that all my ideas were at a very early stage of
development, and would those present please dispense with polite forms of
wrapping their comments, and reveal to me their honest views of what I had
said. I had not intended for the paper to ‘unwrap’ itself in terms of formality,
but I didn’t let that be known, and the results were quite amazing.
The first comment was devastatingly candid. It was the man who had
returned from Yale, and he didn’t really like my approach at all, but his
criticisms were as unformed as his presentation, and he did little more than
confirm that my ideas were still at an early stage. The next day, Professor
Yoshida rang me up to tell me to ignore him. It seems he had already run
into trouble with Andrew. A linguist who was present did not like the way
I considered dialect and keigo together, as different forms of wrapping,
which Yoshida saw as an inability to stand outside his own system, and
Professor Miyake made some deep, detailed comments about the religious
ideas which I was at that precise moment unable completely to follow.
Otherwise, the reactions of my audience were largely positive. The
anthropology students, who came drinking afterwards, were full of further
ideas and suggestions, and they seemed to find the whole framework fun
and interesting to discuss. One of a set of twins currently studying with
Professor Yoshida, who had previously told me about the levels of politeness
they use, launched into a folk classification used by their mother, who lived
in the country. If someone gives you a gift of fruit or vegetables, he said, it
is usually wrapped in newspaper. If it were not, his mother would say it was
‘dirty’, using a word, kitanai, which she also used to describe certain forms
of language. I had heard this word used to describe the Toyama dialect,
though not the Kyushu one.
Another student present joined in to point out that if something were
handed over unwrapped, it could be commented on as mukidashi de (i.e.
‘naked’, ‘bare’) shitsurei (‘rudeness’), in other words, it would be rude not to
wrap the object. These comments added to my parallels, and suggested an
interesting set of oppositions between words for ‘clean’ or ‘pretty’ (kirei)
and ‘dirty’, or perhaps ‘crude’ (kitanai), ‘polite’ or ‘careful’ (teinei) and ‘rude’
(shitsurei), and ‘wrapped’ or ‘covered’ and ‘unwrapped’ or ‘naked’. In general,
the wrapping principle seemed to be associated with cultural sophistication
of one sort or another. The Japanese words indicated this, and it even
worked quite well in English.
The students also went on to talk about ‘naked relationships’ (hadaka no

tsukiai), which are particularly close, so that the level of wrapping also has a
distancing effect, as I had noticed at the Nodas’ New Year party. This had a
nice parallel with the ‘naked speech’ I had already been investigating with
the boys. The idea also informed the common Japanese expression enryo
shinaide, which is used to put visitors at their ease. It is often translated as
‘don’t stand on ceremony’, but it literally means ‘don’t make polite distance’.
I had learned, however, that it could be dangerous to take the expression
too seriously. Levels of politeness, particularly amongst women, are adjusted
to express increasing intimacy, but can be readjusted if one side feels the
relationship is becoming too close.
Throughout the evening several people came over to tell me how
interesting they had found the ideas, so I felt that the presentation had been
a success. I had also gathered some new examples to think about, and I felt
justified in continuing the wrapping approach. Later, as I made my way to
the house of some friends in another part of Tokyo, I picked up some cakes
as a present. It was the only box I could find at the last open shop near the
station, but it was wonderfully wrapped. Each cake had a cellophane wrapping,
they were arranged in the box with a slip of paper over the top of them,
and the box itself was wrapped in gift paper. The salesperson wrapped it all
up again, and slipped it into a carrier bag.
As my friends enjoyed the cakes, and their wrapping, I recounted the
subject matter of the paper to them. They were also enthusiastic, and came
up with several further ideas and examples. We sat up late, but I doubt that
it was their hospitality, my cakes or even the earlier drinking that caused the
sickness which I suffered during the night and the next day. I was so weak I
could hardly drag myself home, and I slept throughout the whole of the
following day. It could have been a bug of some sort, but no one else
suffered from it. I suspect that the problem was caused by worry, largely
suppressed, that the fine tissue of knowledge and understanding that I had
been so carefully piecing together would be crushed and destroyed, like an
old-fashioned model aeroplane flying into the trees. It wasn’t, but it was
apparently too late to tell my internal organs about it.
Only a couple of days after I recovered, we received a visit from some
old friends from the previous research period, when I had lived near the
kindergarten. They were country people whose boys had commuted in by
bus, and, as they had been in Hamish’s class, we had been invited over to
their village on several occasions. During that period, I had rented a car, so
it was easier to drive out there, but this time I had only seen them during
their local festival when they had come to pick us up. The two mothers, who
came with their children, explained that it was difficult for them to get
away, since they lived with the senior generation, who were getting old and
unwilling to be left on their own.
They spent the morning with us, and then accepted an invitation to
lunch, conspicuously making the most of the special circumstances that had
allowed them to escape from their usual domestic ties. It was fun to see them
again, for we had spent happy times a few years before, visiting the huge
greenhouses where they cultivated carnations, and staring in amazement at
the sheds where they kept cattle – in a proximity quite shocking to eyes used
to seeing such beasts wandering in the fields. Their old, wooden houses
were also constructed in an expansive, traditional style, now increasingly
difficult to find as recent affluence has brought an abundance of
reconstruction and a less interesting architectural standardisation.
The most exciting part of the visit from the point of view of my research,
however, was to be found in the abundance of gifts they brought along.
There were carnations, stocks and chrysanthemums – enough to fill three
large bowls – apples, oranges and strawberries, pots of coffee and instant
milk, and a bag of crisps and other snacks for the children. It was not, of
course, the abundance which caused the excitement, especially as I anticipated
a request for help with their English at the end, but the way in which they
were wrapped. The fruit and flowers were carefully packed in newspaper,
just as the twins had described, and the coffee and powdered milk were
enclosed in a brown paper bag.
They were presents, yes, and the style of presentation was ‘clean’, but
more informal than that usually adopted amongst the townsfolk we had
been spending our time with this visit. I listened carefully to the language,
and noted that it was polite, but again less formal than that of my more
sophisticated housewifely group. It was not really the ‘crude’, kitanai, language
of the local dialect, but perhaps an upmarket country version. I remembered
the formal greetings we had made, on our knees, when we visited their
homes, and the way our visit was confined to the front rooms, leaving the
family area at the back unaffected, where the older generation could preserve
their privacy.
This visit began to suggest that another version of the wrapping
phenomenon, which I had developed during my visit to Kyushu, worked
here too, out in the country. That same afternoon, after our guests had left,
I went out to return a typewriter I had borrowed from a teacher who lived
near the Awa Shrine. Her house was of a modernised country style, and the
rest of her family sat ‘inside’, watching TV, whilst we talked and took tea in
the front room. She was quite forthcoming about the use of language in
this rural area where she was born, and how it differs from that used in the
town where she worked. I made an appointment to carry out a proper
interview later. It was one thing to have second-hand ideas from anthropology
students, good though they might be, but I could feel properly confident
having them confirmed in my own ethnographic notes.
Chapter 21
An artistic farewell
Careful efforts are made to bring the project to a close and ask all
outstanding questions, but new ideas don’t dry up just because it’s time
to go home.
The last two months of our visit sped by at an alarming speed. In the early
weeks, I had set up various contacts and planned out areas for further
investigation. Some of these proved fruitful, others less so, and the major
part of our stay was devoted to gathering materials which were likely to
contribute to a successful and coherent piece of work. Interviews were planned
to cover a range of people as far as possible representative of the different
types identified, and it seemed prudent to consult as many ‘experts’ as
possible. Inevitably questions arise in later conversations which can only be
answered by returning to earlier ones. That one can follow these up is one
of the great advantages of long-term fieldwork, but it all takes time.
As I had learned from previous trips, it is useful to keep a running list of
‘questions’, because these are best addressed to more than one informant,
and they can fill a pause in conversation in all kinds of situations. Towards
the end of our stay, I was invited to address the local Rotary Club, for
example, and I tried out some of my ideas over lunch. The teachers also
asked the local English teacher and me to give a talk, and we were expected
to party with them afterwards. It was also quite informative to chat to
people on trains, or in shops and restaurants. Foreigners are quite rare,
even in this seaside resort, and people are curious enough to open up in
exchange for answers to their questions. These conversations can be quite
casual as the research progresses, but towards the end one needs to try to
ensure that all the gaps are filled.
An artistic farewell 149
A bitter-sweet problem which arises towards the end of fieldwork in

Japan is that many of one’s new-found friends and acquaintances wish to
hold some kind of farewell party. They are aware that these are likely to be
numerous, however, and they begin to issue invitations long before the
leaving date, which tends to add a sense of urgency to the final round-up of
notes and papers. Since cost and distance usually make a return visit
prohibitive before one needs to commit the work to print, it is especially
important to allow enough time, when planning the last stages, for
impromptu interruptions to disturb the final activities, at least in the interest
of long-term goodwill.
Many people drop round with gifts, and their numbers must be
multiplied by the number of people in the house. Whilst I could leave
Jenny, who was anyway staying on a little after we left, to take care of her
own affairs, I felt obliged properly to thank people who brought presents
for the children. It is also a good idea to keep a very careful record of who
has brought what, for a Japanese person returning from a trip will bring
appropriate gifts for all those who gave them leaving presents. I had found
things escalating a little too far when I first went back to Kyushu, however.
The trip took place a couple of years after Hamish was born, and I had to
procure two enormous extra bags to carry home all the toys and other gifts
I received in return for my returns.
It is also very important, if one plans to go back, to keep very clear
records of people’s names, addresses, occupations and relations amongst
themselves. Because of the unusual nature of the visit of an anthropologist,
the people we meet are likely to remember us better than we will them, and
those who seemed so very familiar during the period of fieldwork will
remain in one’s mind as a face, possibly with lots of shared experience, but
vital details may slip away. In the case of Kyushu, my notes of who lives
where and what they do are the first thing I pack when returning, and I can
now chat to adults who were children when I first went about grandparents
they hardly remember. It was important to have this material clearly recorded
before I left Toyama too.
In practice, we tidied up quite nicely. Arranging for a shipment of luggage
helped, for we could dispose of the abundance of papers and objects we had
collected in advance of our departure, and several people were thoughtful
enough to bring their farewell gifts in time to catch this consignment.
Callum’s baseball team gave him a very good send-off, contributing to an
enormous personal team flag for him to take home, and a brand new uniform
to replace the borrowed one we had agreed to return. Hamish had acquired
a large number of small, ‘cute’ objects from his 6th year girlfriends, which
needed careful packing, and his classmates had put together a wonderful
album of photographic memories.
The school headmaster and his wife took the three of us for a very
splendid day out a couple of weeks before we left. They ascertained which
local sights we had not yet seen, and took us on a tour in their car. It was a
little difficult to relax with a man who commanded such a distant position
within the school, but I think the boys enjoyed themselves, and it was a
good opportunity for me to tie up some of our previous conversations.
Our departure fell at the end of the academic year in Japan, and the school
graduation ceremony had been an interesting formal experience we could
discuss. Few fail to move on to middle school, but this says little about their
ability, he admitted. The formal progress from year to year is taken for
granted, and the teachers must do their best by each child.
A fairly formal farewell party was organised by the tea teacher, who
engaged the help of my classmates to cook a splendid meal. These were the
same people who had gathered at New Year, and they presented me with a
very pretty lacquer-ware tea container, carefully packed in a box, which was
enclosed in gift paper signed with all their names. I had taken along some
chocolates for the occasion, quite an unusual gift in Japan (outside Valentine’s
Day), and these were opened and shared out amongst those present. The
wrapping paper was carefully torn into sections large enough for each to
contain and carry the requisite number home. As the time came to leave, we
engaged in a series of deep bows, exchanging words of thanks, with the
teacher noting the difficulties associated with parting.
There were several other farewells, augmented by the fact that Takako and
her family were moving to a different part of Japan, after living in Toyama
for several years. The end of the school year, which also happens to be the
financial year, is a good time to move if moves have to be made, and there
was an atmosphere of change in the air. We were invited to a very pleasant
dinner at the ‘eel shop’, hosted by the Hosaka hospital family, primarily for
Takako’s family, but it was nice to be included. The tennis group also arranged
a party at a special hotel following our last meeting, and they presented me
with smart watches for myself and each of the boys.
Paradoxically, perhaps, the most interesting visit in the last few days was
to the house of some people we had never met before. This was at the
invitation of the shakuhachi player, who rang to see if I’d like to join him
on a visit he had to make to a famous artist who lived in the area. Evidently
the artist had sent a gift to the koto player who had shared his concert
Figure 8 A ‘farewell ceremony’ at school for the anthropologist’s sons

before they leave Japan
in Tokyo, and he was taking along a return gift. Pressed for time, I certainly
hesitated before agreeing to make a new contact at this late stage, but Ishii-
san was most persuasive, and it would be our last chance to meet him too, it
seemed. In the event, it was well worth the few hours it took.
He picked me up in the car, with his wife and 2-year-old son, so it was
quite a family outing. The drive was not too long, though our destination
was a few miles from the town, but we parked at some distance from the
house we were to visit. It was then necessary to continue on foot, down a
narrow lane through a bamboo grove, eventually to arrive at a beautiful
house and garden quite hidden from the road. The architecture was of a
modern Japanese style, though with some interesting idiosyncrasies, such as
long windows, instead of the latticed paper shoji, opening onto the veranda,
which was itself constructed to overhang a large lake at one side and a
garden at the other. Inside, there was much space, and very little clutter.
The effect was marred somewhat by the desperate efforts of the occupants
to control a barking dog, unusually living inside the house, for it is more
often the custom in Japan to keep dogs in kennels outside. This was no
ordinary couple, however, as one could see immediately. They were wearing
loose corduroy suits, identically fashioned in a subdued sandy colour to fit
both male and female forms. Both also had their heads completely bald,
although it looked as if, whilst the artist himself had simply lost his hair, his
wife had shaved her head in sympathy.
Their house was full of treasures, hanging scrolls, paintings and pots,
although they were not all immediately on display. Indeed, I was able to
witness the wonderful anticipation of having a dusty box brought out to
the table, to be gradually and gravely unpacked. There were invariably inner
layers to be peeled off, and Ishii-san whispered that the number and quality
of these were indications of the value of the object inside. He told me later
that the artist had clearly thought me worthy of considerable respect, for he
had opened one of his most prized possessions, a pot from the Kamakura
period (twelfth-fourteenth centuries). Apparently such valuable items lose
something in the opening process, so he only rarely gave this one an airing.
I was unqualified to appreciate the artistic merit of the pot itself, despite
the artist’s confidence, but it was extremely valuable for me to learn that the
wrapped state has such importance. To keep things out on display is actually
to demean them, in a Japanese view, it seems, and to dispose of their boxes
and other wrapping materials is quite literally to deprive them of their
worth. It is on the box that the name of the artist and his (or her) stamp is
engraved, and without this proof a pot can become almost worthless. It was
also an interesting idea that the choice of materials to show to a visitor
could indicate his or her status, but it was of course parallel to choosing
appropriate language, and selecting appropriate clothes to wear.
The artist gave me some tickets to an exhibition of his work then taking
place in Nara, unfortunately too far away for a visit at this stage. He also
presented me with a copy of a limited edition of a book of poetry, illustrated
by his ink paintings, with an original watercolour on the front that Ishii-
san later estimated to be worth some 200,000 yen. That was between £800
and £1,000 at the time, but I have never tried to test his estimate. Money was
clearly no problem in this house, for the artist then produced a painting
for the koto player which was executed on material made for him by a
paper-maker who had achieved the status of ‘national living treasure’. Its
value, per sheet, was apparently some 10,000 yen, that is, between £40 and
£50.
The Ishiis’ small son was becoming restless by this time, and his continual
racing around was growing alarming. Eventually he tripped off the veranda
into a puddle in the garden, and this was deemed the moment to leave. All
the way home, Ishii-san sang the praises of the artist, which is just as well, for
my own aesthetic sense had not really been well enough tuned to pick up his
evident excellence. Still, the visit had been enlightening, and it opened up a
couple of new lines of thought which would keep me on my toes after my
return.
In fact the ‘wrapping phenomenon’ kept me occupied for several years
after we got back to the UK. There were plenty of loose ends to be tied up,
and as many new ones emerged as I went around talking about my ideas in
anthropology departments here and elsewhere. I had also gathered publishable
material about the use of speech levels, and sharing activities with Takako’s
group had given me some excellent insights into the secrets of the housewifely
arts. As a parent of children in a primary school, with an especially cooperative
set of teachers, I had picked up some valuable inside knowledge about how
the achievements of Japanese children depend on more than the content of
the curriculum.
All in all, it had been a very productive visit, and as we boarded the train
to make our way back to the airport, we gazed sadly out at the town we had
now twice made our home. The headmaster waved us off at the station, as
did some other friends, but this time Takako was with us, moving on to her
own new life. She solemnly wrote her new address out for me before we
reached the station where we would alight. We didn’t have too much to say
on this occasion. We were both tired from the frantic last-minute activities.
For both of us, it was the end of an era, and although we, personally, would
spend a few brief visits together, our children would be in their mid-teens
before they would meet again.
After word
If you have enjoyed reading this account of life in the field for an
anthropologist, you may like to follow it up with an example of fieldwork
in another part of the world, with a different initial research plan. The
following list includes some of the better known works of this kind, and
also illustrates a change in approach of the writers concerned, through time,
as the importance of revealing personal feelings about the experience gradually
came to be realised in the wider anthropological community. Initially it
had seemed unscientific to introduce too much of the observer, and there
was considerable controversy about whether Malinowski’s (1967) diary should
be published at all. Smith Bowen is a pseudonym chosen by an
anthropologist who published an albeit somewhat fictionalised account of
her fieldwork experience in 1954, and other anthropologists, such as Nigel
Barley (1983), David Maybury-Lewis (1965) and Brian Moeran (1985), chose
a different writing style to distinguish their personal accounts from the
ethnographies which became their more ‘official’ contributions to the
academy.
The works of Rabinow (1977), Dumont (1978) and Cesara (1982) began
to raise serious questions about the influence of the personality and gender
of the fieldworker on the outcome of the research, however, and their
contributions coincided with the beginning of a debate which questioned
the whole validity of research carried out in a way which was so dependent
on the personal experiences and writing style of the fieldworker (see, for
example, Clifford and Marcus 1986; Geertz 1988). The edited volume by
Okely and Calloway (1992) both defended the method and argued for the
importance of making explicit autobiographical details of both the researcher
and their principal informants, and their book includes a selection of
examples. It has now become almost expected that some detail about the
Afterword 155
personal circumstances of the author will be included in any ethnography,

so that the reader can incorporate this information into his or her
understanding of the people being described.
I hope that this present volume has illustrated the advantages of the
personal involvement of a fieldworker in gaining an understanding of a
society which is based on deeply held assumptions quite different from that
of the observer, and at the same time the need for this kind of research for
making clear the existence of such differences in an increasingly open and
homogenised cosmopolitan world.
Fur ther reading
Barley, N. (1983) The Innocent Anthropologist: Notes from a Mud Hut. London: Penguin
Books.
Berreman, G.D. (1972) Behind Many Masks: Ethnography and Impression
Management. In G.D. Berreman, Hindus of the Himalayas. Ethnography and Change.
Berkeley: University of California Press.
Cesara, M. (1982) Reflections of a Woman Anthropologist: No Place to Hide. London:
Academic Press.
Clifford, J. and G.E. Marcus (eds) (1986) Writing Culture: The Poetics and Politics of
Ethnography. Berkeley: University of California Press.
Dumont, J.-P. (1978) The Headman and I: Ambiguity and Ambivalence in the Fieldwork
Experience. Austin, TX: University of Texas Press.
Gardner, K. (1991) Songs from the River’s Edge. London: Virago.
Geertz, C. (1988) Works and Lives: The Anthropologist as Author. Cambridge: Polity
Press.
Huxley, F. (1956) Affable Savages. London: Hart-Davis.
Lévi-Strauss, C. (1955) Tristes Tropiques. Paris: Plon; translated into English, first as
World on the Wane (1961) London: Hutchinson, and then under the orginal title
(1973) London: Jonathan Cape.
Malinowski, B. (1967) A Diary in the Strict Sense of the Term. London: Routledge.
Maybury-Lewis, D. (1965) The Savage and the Innocent. London: Evans Brothers.
Moeran, B. (1985) Okubo Diary. Stanford: Stanford University Press.
Okely, J. and H. Calloway (eds) (1992) Anthropology and Autobiography. London:
Routledge.
Rabinow, P. (1977) Reflections on Fieldwork in Morocco. Berkeley: University of
California Press
Rosaldo, R. (1993) Culture and Truth: The Remaking of Social Analysis. London: Routledge.
Smith Bowen, E. (1954) Return to Laughter. London: Victor Gollancz.
Spindler, G.D. (1970) Being an Anthropologist: Fieldwork in 11 Cultures. New York:
Holt, Rinehart and Winston.
Index
academic: credentials 94; pursuits 94 architecture 9, 41, 73, 98, 151

acknowledgements xiv arrogance 96
accommodation 5, 8, 102 art(s) 74, 83, 85, 86, 95, 102, 114;
adaptability 18–19, 64–5, 137–8 and crafts 58, 87; feminine 135
administrative system 11 artist 35, 56, 74, 111, 125, 135–6;
adult 5, 55, 96–7, 107, 149; woman famous 150–3
130 artistic 86; communication 112, 113;
aesthetic(s) 56, 58, 74, 87; lifestyle 136; performance 110;
experience 86; pursuits 85; quality pursuits 85, 87
87; sense 153 Asia 114
Akira 29, 66, 133, 137–9 assumptions 155
alienation 62, 83 attention to detail 85, 87
‘aliens’ 64 attitude 76, 77, 78, 139
altar 70, 116 authority 98, 102
America 31, 63, 111 Awa 37–8; priests 117, 124; Shrine
amulets 122 38, 114, 122–3, 147
analysis viii, 89, 91, 117, 130;
framework for 140; scheme of 141 Baden-Powell 61
ancestral tablets 102 bags 24–5, 53, 127, 149; brocade 111;
Andrew, see Duff-Cooper brown paper 146; carrier 93, 114,
anger 95, 133 145; emergency 100–2; outdoor
animals 98, 102, 136–7, 146, 151 112
answers; formal ix Bailey’s cream liqueur 58, 106
anthropological: community 141, Bali 91
154; experience 98; study viii bank 73, 75–80, 83, 110; business 78;
anthropologist 92, 108, 127, 149, see also language
154: Oxford 91, 142; Japanese 91 Barley, Nigel 154–5
anthropology: departments 153; baseball 63, 65, 111, 149; coach 65
research group 141; students 144, ‘battle’ 49–50
147 Beethoven 99
anxiety in social intercourse 22 behaviour 61, 85, 132, 137: best 90;
apathy 64 good 45; outrageous 48
apology 20, 69, 84 benefactors 16
appearance 57, 113, 136 bereavement 70
Index 157
bikago 88 ceremony 68–9, 88, 112, 113–14,
birthday party 111, 136 129–30, 150; house-building 116,
black: trimming 68–71; wearing 68; 123
and white 71, 74 Cesara, M. 154–5
‘blossom and willow’ 9, 13 chanting 68, 112
body 85, 115, 138 Chiba 78, 101; District Bank 75
bonsai 89 children 5, 14, 41, 64, 91, 99, 106–9,
borrowing and lending 83–4 131, 146, 149; anthropologist’s
Boso Peninsula 36, 100 viii, xii–xiii, 4, 9–10, 23–5, 83, 85,
boundaries 65 98–9, 102, 142, 149, 153; British
bowing 75, 79, 89, 126, 150 28; and festivals 45, 48; and food
boxes: 112, 114, 122, 124, 126, 133, 58; foreign xiii, 22, 26, 85, 101,
145, 150, 152; Chinese 142; 132–3; and gifts 70; language for
lacquer 59 31; in neighbourhood 10–11, 27,
‘breeding’ 47 61; and money 123; procession of
bride 72
38, 50–1; rearing of 30; and status
Britain ix, x, 20, 27, 61, 87, 93, 96,
76; young 5; see also cub-scouts,
131–2, 139
kindergarten and school
British 18; government 5; parents 61;
perspective 96 children’s home 55
broadcasting 17–18 Chinese script 21, 29, 53, 75–6, 114
Buddhist: altars 102; ceremony 112; chocolates 133, 150
edifice 38; priest 34–5, 68, 111, Christian faith 116
113; statues 33; sutras 112, 114; Christmas 110, 121,124, 133; party
temple 34, 111, 135 132; presents 124; tree 107, 132
bullying 133–5 circles: of acquaintance 92;
Bunraku 37 concentric 91, 142
bunting 49 circulating notice board 10–12, 40,
bureaucracy 64 67
city 91, 92, 94
class 18, 27; allegiance 74–5;
cakes 106, 109; rice 123, 125; serving
difference 130; friends 83; high-
of 135; for tea ceremony 86, 88,
74, 93; mates 61, 67, 85, 138, 150;
126; and wrapping 113–5, 145
middle- 92–3, 106; room 83, 101,
California 109
calligraphy 74, 89 141; school 67, 132; upper 72
Calloway, H. 154–5 classes 110; after school 42;
Callum 4, 50, 89, 127; and baseball anthropology 94; art 131; cooking
62–3, 65, 111, 149; and language 31–2, 114; English 27, 30, 53, 111,
130; at school 27–9, 53, 67, 133 139, 146; flower arranging 9, 32,
cameras 65–6 85–6, 112; formal 31; ink-painting
Canada 136 53, 89; Japanese dance 17, 19;
care 53, 72, 84, 86, 88, 102, 131, 135, knitting 32; koto 35, 111–12; tea
142; -ful 57, 104, 107, 111, 131, ceremony 32, 85, 88, 128; tennis
139, 143–5, 148–9; for the 7, 30–2, 103; sewing 32
environment 93 -takers 121 classification x, 92, 134; folk 144
cash: flow 79; machine 75, 79 cloth 72; back 87
castle 14, 23–4, 36–7, 41, 50–2 clothes 57, 60, 64–5, 72, 92–3, 100,
celebration 74, 75, 121, 123 102, 108, 137–8, 152; appropriate
158 Index
68, 152; festival 48–51; see also daily: life 115; round 53
dress, kimono, uniform danger 100, 134, 139, 145
‘Club for Life’ 53–6 daruma 123
code-switching 46, 62 Davidson, Jenny xiii, xiv, 9, 27, 53–5,
collective: conscience 61; memory 37 64, 89, 98, 101, 104–9, 111, 125,
colours 71, 74, 86, 87, 102, 104, 107, 137, 149
112, 123, 137, 152; and texture death 67–72, 139
114 debt xiii-xiv, 42, 79, 121
commercial value 133 decor 15, 56
communication ix–xi, 73; 28, 67, 74, decorations 121–2, 139
84, 93, 130; beyond language 113; decorum 58
with God/gods 115–16; means of defence 28, 41
86; modes of ix, xi; spiritual 110, deference 78, 88, 93, 121, 136–7
115–16, 125; demeanour 65, 135, 137
community xii, 70, 129; Centre 39; department stores 93
life 92; loudspeakers 99, 101 dependence 61
comparative approach 97 dialect 6, 18, 19, 46–7, 124, 129–31,
competition 4, 57, 77, 88 144, 146
complaint 104 diary 60, 65, 69, 85, 102, 132, 143,
compliments 88 154
compromise 69 dictionary definitions x
concert(s) 56, 58, 103, 111, 113; hall dinner table 107–8
110 diplomacy ix, 69, 78, 133
condolences 67 directness 131
conformity 21, 24, 68, 132, 134, 137 disaster 72, 101–2
constraints: of community life 92; discourse 18, 47
social 71 discrimination 64
conversation ix, 21, 46, 59, 62, 83–4, discussion 91, 104, 131, 143, 150
94, 148, 150; casual 65, 148; dishonesty 83
informal ix; ordinary 62; stilted display 88–9, 111, 152; collective 48;
107 nutritional 113
Co-op 54; deliveries 55; products 56 distance 145
cooperative activity 61, 83, 125 divorce 124, 136
country 141, 146–7 Doi, Takako 79
court: case 39; imperial 72 dress 34, 90, 123, 135, 139; casual 46;
cover(s): of cupboards 73; -up 69 conformity in 68; and language
criticism 28, 95, 131, 143 90, 103, 138, 143; smart 77, 105;
cub-scouts 60–2, 106; leaders 60 tennis 143; see also clothes,
cultural: adaptation 133; centre 86; kimono, uniform
difference xiv, 22; elaboration 87; drinking 38, 48, 70, 95, 107, 121,
experience 88 124, 142, 144–5
culture 19, 95; festival 86–7, 103; drums, see taiko
foreign 83 Duff-Cooper, Andrew xiv, 91, 94–5,
custom 121, 123–4, 129, 132–4, 151 142, 144
customer(s) 76, 78–9, 87, 93, 121, Dumont, J.P. 154–5
123, 139
earthquake(s) 99–102; hoods 24, 101
daikon 125 eccentricity 22
Index 159
economic: advantage 16, 93; of doctors 17, 30; gatherings 73;
resources 64 home 68, 70, 98, 122; ‘home-stay’
Economic and Social Research 63, land 70; life 136; line 37, 74;
Council xiv outing 151; vehicle 107
economy: alternative 55 farewell 68, 70, 150; party 149–50
education ix, xi, 19, 20, 121; farmers 3, 55
elementary 17; English 25, 131; farming 13, 38; villages 124
German 27; Italian 27; pre-school fashion 48, 74, 92–3
xii, 4; system xiv, 131 fate 102
‘eel shop’ 13–14, 23, 36, 58–9, 101, father(s) 68–9; 104, 111, 133, 139,
150 143
election 40 fear 98, 100, 102, 138
ema 123 feeling(s) 73, 83, 96, 131; depressed
embarrassment 108 85; excluded 34; out of depth 91;
emotion 68, 113 personal 154; real 115
England 5, 28, 62, 63, 72, 77, 78–9, feminists 54–5
84, 96, 109, 132–3, 137 festival(s) 11–12, 33, 37, 45–52, 143,
English: American 137; British 96; 146; float 49, 51; harvest 114, 116
colloquial 76; food 105, 109; as a fiction 36–7, 50–1, 154
foreign language 94; Japanese 95; fieldwork viii, xi, xiii, 3, 65, 72, 98,
language x, 20, 54, 85, 94–5, 132, 149, 153; advantages of long-term
137, 144; pronunciation 79; 148; aims of viii; change of
Queen 89; stamps 89; system 84; direction in 71; end of 148;
upbringing 58 impromptu events during 4; low
enryô 145 periods during 83; site 129;
entertainment 37; areas 40; district personal involvement in 155;
107 unpredictability of 65
envelope(s): funeral 70–1, 74; films 138
multiple 142; New Year 123 fire 101, 123, 125, 132; -work display
Equal Opportunities Law 77 124
escape 92 fishing: communities 4, 38, 53, 124;
ethics 6 families 6, 124; grounds 123
ethnocentrism 116 fishmonger 53, 122
ethnographer 72 flattery 21
ethnographic notes 147 flower(s) 52, 73, 75, 86, 113, 126–7,
ethnography 154-5 136, 146; arranging 9, 85, 87–8;
etiquette 68 see also ikebana
Eton school 27 food 55, 56, 58, 105–7, 109, 113–14,
euphemism 13 121, 124–6, 142: aesthetics of 58,
Europe 28, 91, 132 113–14; and drink 46, 123; fresh
exchange 84, 88, 132, 137, 148 54; for gods 116; preferences 92;
exhibitions 86, 136, 152 preparation of 87; special 52, 113,
experts 98, 100, 110, 148 126, 132
football 62, 65–6, 111, 134
family xiv, 50, 53–5, 66–72, 76, 91–3, foreigner(s) ix, 20–2, 46, 69–71,
101–2, 123, 147; academic 131; 75–6, 80, 102, 137–8, 148; as
anthropologist’s viii, 55, 98; child 96, 134; greeting 130; and
business 30, 64, 129; calibre of 94; Japanese language 21, 48, 94–6;
160 Index
registration of 63–4; researcher group(s) ix, 6–7, 10, 30–1, 55, 61,
xii, xiv 129; age-mate 68; localised 46;
foreignness 47–8, 61, 69 special interest 121
formality 11, 38, 71–2, 74, 89, 92, guests 78, 88, 108, 126, 146
126, 132, 144, 150; level of 114,
130; see also gifts, language Hachiman 46
formulaic phrases 50 hair: cuts 46, 112, 137; dressers 122;
fortune 122–4 style 135, 137, 139, 152
French 56 Hamish 4, 26, 49–50, 89, 111, 137–9,
friendly: act 83; approach 28, 62; 145, 149; at cubs 60–2; and
event 132; style 18 football 62, 65–66, 133–4; and
friends 6, 7, 53, 55–6, 64, 66, 69–72, language 130; at school 27–9, 35,
75–6, 87, 101, 108–9, 110, 113, 42, 53, 83–5, 132–4
121, 123–4, 130–1, 137–9, 145, Hamlet 85
149, 153; girl 133, 149; school 18, Hansel and Gretel 106–7
83–4 happi coats 48
front: and back knowledge 69; hatsugama 126–8
occupation 40, 42, 138; of politesse Hawaii 77
6; room 146–7 headbands 48
fun 61, 132 headmaster 24, 27–8, 62, 72, 78, 85,
funds 3, 103–4 92, 133, 150, 153
funerals 67–72, 74, 143 health 54; care as private enterprise
furniture 56, 129 16
fusuma see sliding doors hierarchy xi, 5, 16, 22, 38, 78, 90;
rules of 134; samurai-type 40;
gambling 40, 42 system of 29, 134
gangs see yakuza Hindi 96
garden 85–6, 88, 126–7, 151, 153; Hirose, Yoko xii, 6, 91–6, 106, 137
ornaments 102 historical: continuity 48; costumes
gender xii, 109, 133, 154 50; records 102
geological fault line 98 history 36–7, 47, 50
gesture 68, 138 Hôjo 37–8, 50
gift(s) 10, 22, 75, 85, 116, 123–4, Hokkaido 121
144; appropriate 70, 133, 149–50; holiday 45, 121, 124
Christmas 132; to confirm social home 4–6, 9, 29, 60, 71, 83, 85, 90,
link 79; farewell 149; formal 74; 102, 107, 117, 121–3, 145–6, 149,
good 70; Mid-Summer 123; multi- 150, 153; -work 53
layered 73; oseibo 124; procedure Honda family 55
68; return 143, 149, 151; thank- Hong Kong 24, 27
you 77; unwrapped 110, 125, 144; Honma-san 99–101
wrapping 84, 93, 114, 133, 143, horse-riding 136–40
146 Hosaka family 17–19, 46, 104, 114,
giggles 105, 108, 128, 137 150
goodwill 24, 138, 149 hospital 7–8, 13, 14, 16–22, 30, 79,
gossip 13, 40, 61 104, 138–9; building 107; life 16
grant 5, 78–9 hospitality 21, 111, 145
greetings 21, 27, 50, 75, 88, 93, 112, hosts 108, 126–7, 137
122, 126, 131, 146 hot springs 98, 102
Index 161
housekeeping 53–4, 107 Ishii family 135–6; Masumi 136; Mrs.

housewives(’) xii, 6, 19, 40, 53–5, 113, 135; Tôzan 111–13, 150–3
114, 121, 143; group 30–2, 53, isolation 115
104–5, 146, 153 see also nakama; Izuki, Mr. 14–15, 101
‘professional’ 19, 54, 58, 60; skills
54, 135 Japan Alps 121
husbands 55, 104, 106–7, 111, 136–7 Japan Socialist Party 79
Japanese: lifestyle 9; mafia, see
ideas 144–5, 148, 153 yakuza; nationality 64; naval
identity 37, 48, 64 defence forces 68; occupation of
ideology ix, 136 Korea; point of view 96; school
idiosyncracy 103, 129, 151 system xiii, 63; society 69, 92
ikebana 32, 85–9; Ikenobo school of Jenny, see Davidson
89; Sôgetsu school of 89 journeys 92
illegality 15
image 72, 79, 92, 137 Kabuki 31, 37
immigration procedure 26 kadomatsu 122
impoliteness 6 kamaeru 47
Inbeshi 38 Kamakura period 152
incense 68, 70, 143 kana 75
indirect communication 95–6 kanji see Chinese script
individuality 132 Kannon deity 38
informality 31, 57, 88, 90, 103, karaoke 39
110–11, 125, 127, 144, 146 karmic destiny 35
informant 18, 69, 72, 92, 110, 131, kata 31
148, 154 Kawana family 17
information viii, 139–40 kawatta 13
inside and outside space 85, 146–7 keigo 5, 14, 18–20, 27, 40, 57–8, 93,
insider 125 96, 105, 110, 141; used in
insight viii, 4, 52, 54, 67, 72–3, 75, ceremony 112, 124; level of 88;
83, 91, 153 used in meetings 131; variety of
xi-xiii, 62, 129; as wrapping 115,
inspiration 4, 135
144
insult 84
Keio University xiv, 91, 94, 141;
intent(ion) 95; 122
Institute of Language and Culture
international: communication 94; 96, 141
language 94; press 98 kimono 72, 83, 87, 89–90, 103, 138,
interpretation viii 143
interview(s) ix, 28, 39, 53, 57, 62, 65, Kinkonkan 92–3, 106
75, 77–9, 102, 110, 114, 124, 129, kindergarten 5, 7, 26, 30, 54, 56–8,
133, 147, 148 131, 133, 139, 145; funds 58
intimacy ix, 15, 31, 62, 125, 145; kirei 144
levels of 104 kitanai 144, 146
investment 123, 125 kneeling 89, 126, 146
invitations 94, 121, 125, 131, 137, knowledge viii, 4, 132, 134, 136, 139,
145–6, 148–50 145; differential dissemination of
irony 104 72; esoteric 103; gulf in 83; inside
Ise Shrine 114 153
162 Index
Kobe 6, 8, 100 liminality 134
Koreans 11, 13, 63–4 linguistic difference xiv
koto 35, 52, 110, 113; player 150–2 linguistics 91, 94, 96
Kyushu xiii, 41, 129, 142, 144, 146, living environment 74
149 local: accents 34; council 38; history
35, 37; politicians 40
laboratory 94 location xii-xiii, 74, 101
language x, 30, 32, 60–1, 65, 73, London 87
78–9, 92, 135, 141, 144, 147; lotus leaves 70
adjusting 18, 47, 62, 124, 130,
137–8; affected 61–2; ancient 114; McDonald’s 122
appropriate 64, 68, 88, 152; of art mah-jong 109
35; assessment based on 18; bank Maigret 96
78–9; casual 105; ceremonial make-up 48, 138
114–15; change 6, 57, 90; Malinowski, B. 154–5
colloquial 130, 133, 143; to management 75–9, 136
emperor 115; feminine 79; formal manner(s) 17, 19; of speech 5
4, 5, 18, 28, 31, 58, 62, 68, 87, 93, manuals 31
142–3; to gods 33, 115, 143; of Maradonna 62
hospital 16; inappropriate 22; marriage xiii, 70, 76, 92, 136
intricacies of 18; Japanese x, xii, martial art 31
94–6; manipulative use of x, 95; match-making xiii, 124–5
masculine 79; of men 88; plain mathematics 27
forms of 61; polite 4, 5, 18, 40, 46, Matsushita-san 77–80
61, 68, 72, 88, 90, 110, 121, 146; Maybury-Lewis, David 154–5
as protective barrier 47, 115; with mayor 39–40, 114
pupils 35, 112; refined 47, 130; meaning 4, 76, 112; literal 114;
religious 33, 112; respect, xi, 5, subtleties of 5
115; rough 46, 79, 130; skills 70; meetings 61, 68, 103, 105–6, 131,
spoken xi, 93; of students 94, 110; 133, 136, 138–9
stylised 93; unadorned 110; memorial(s) 74
unspoken 93; of women 20, 34, mental: handicap 22, 39; illness 21–2,
79, 88, 94, 145; as wrapping 143; 69, 76, 96
of yakuza 40; see also bikago, keigo, mikan-nage 123
speech and teineigo miko see shrine maiden
lanterns 102 Milton Keynes 63
latticed window-frames 73, 151 Minoru, see Shimagami
lava 100 mistakes 25, 85, 96, 135
laws 139 misunderstanding x-xi, xiv
layers 71–4, 91, 92, 111–12, 114, 115, Miyake, Hitoshi 143–4
143, 152 mochitsuki 125
leader 61, 79, 105, 126–7; gang- 40, mochiyori 105
135, 137 see also oyabun model 92, 114, 131, 145
legal system 20 Moeran, Brian 154–5
legend 37 ‘mole’ xii, 92
leisure activities 60 money 70–1, 74, 75, 79–80, 121, 123,
letter(s) 72–3, 132 152
lift operator 93 moon-viewing 52, 67
Index 163
mothers xii, 5, 7, 14, 58, 60–1, 67–70, Okely, J. 154–5
101, 103, 105, 129, 133, 137, 144, Onishi, Kazuko xiii, 124–5
146 order 24, 142; of entry 126; firm 57;
Mount Mihara 99 of proceedings 68
mukidashi de 144 Oshima island 99–100
museum 24, 36–9, 50 outsiders 13, 47, 66, 96, 124, 138
music 12, 52, 110, 112, 114, 135, 139; Oxford xii, 6, 58, 60, 91–2, 132;
esoteric 111 oyabun 40–2, 66, 139
nakama 7–8, 17, 19, 27, 58, 92, 136 pachinko 13

name(s) 75–6, 78, 86–8, 104, 150, packed lunches 58
152; brand 58, 93; cards 125; painting 89, 136, 152; ink 112, 152;
English 106; foreign 88; record of oil 112
149 palaces 74, 115
Nara 152; period 38 paper 49, 70–4, 113, 116; gift 145,
native: experts 98; speakers x, xii, 8, 150; -making 74, 93, 152; marked
94, 141 with symbols 70–1; walls 73; see
natto 125 also wrapping paper
natural: look 87; materials 56 parent(s) xiii, 27, 57–8, 60–4, 67–8,
neighbourhood xiii, xiv, 6–7, 9–17, 103–4, 131, 133–4, 153; -child
20, 23, 39, 40, 45, 64, 91–2; dues model 40; opinions of 104
11; group 11, 61; shrines 33 participant observation viii-ix, xiii, 6;
neighbours 10–13, 19, 42, 57, 63–5, and chance viii
69, 89, 98–100, 102, 123, 133 pattern 92
nerves 141–2 pension 55–6, 125
New Year 111, 114, 121–6, 145, 150; personal: difference 135; seal 75
decorations 139 photograph(s) 50, 68, 70, 100–1, 116,
NHK 17 127, 132, 150
Noda, Mr. 55–6; and family 124–5, pilgrimage 33–4, 38, 143
145 pilot study xii
Noh play 52 play 61
norito 114 police 40–2; box 41, 139; records 41;
note-taking 121, 149 registration 64
nourishment 54 polite: approach 15; conventional
nurses 22 enquiries 89; dissent 131;
nutrition 54, 58 exchanges 31; expressions 21, 145;
front 28; phrases 38, 58; request
Obayashis Mr. 107, 109; Mrs. 30, 57, see also language: polite
104–9 politeness ix-xii, xiv, 5, 18–19, 60,
objects 84–5, 107, 122, 144, 149; 72, 80, 95, 103, 130, 144; levels
borrowed 84; ‘cute’ 149; sacred 27, 57, 62, 78, 104, 115, 129,
123; value of 152 144–5; study of 6; supercilious 108
obligations xiii, 85, 149 political: background 36; correctness
observation 45, 61, 67, 73, 91–3, 99, 77; participation 38
103–5, 114, 143 politics xiv
offerings 33, 114, 115, 122–3, 143 politicians 40
Ohkawa, Mrs. 75–7, 110–11 Polonius 85
Okazaki, Mrs. 69 posture 135; adopting a 47
164 Index
pots 116, 127, 152 religious: beliefs xiv, 132; centres 38;
power x, 37–42, 47, 64–5, 67, 123, dogma 114; forms of wrapping
135–9; local 40; ritual 112; seat 143; ideas 144; meaning 12;
of 23; spiritual 114; struggle 22 studies 143
prayer 70, 122–3; language of 114–15, representativeness 6, 148
124 research 10, 21, 95–6, 111, 129, 133,
prejudice 22, 98 135, 143, 155; assistant 91; choice
presentation 20, 58, 93, 94, 122, 132, of topic 57; distress during 67, 72;
135, 141–6, 150 focus of 73; high point in 116;
prestige 93, 104 planned progress of 4, 65, 139,
priests 33, 135; female 38, 117; see 148–9; new phase of 121;
also Buddhist/Shinto priests respondents 60; tool 3;
privacy 146 unanticipated thinking in 32;
prizes 105 validity of 154
problems x, 19, 54–5, 79, 134, 145, researcher ix; background of xiv;
148 personality of xiv, 154; sensitivity
promotion 77–8 of 91, 97; visiting 91
pronunciation 79, 95 respect ix, xi, 70, 76, 78, 104, 132,
prostitution 14, 40 134–5; level of 115; mutual 84,
protection 40, 71, 93, 104, 122–3, 88; for tradition 93; worthy of 152
138–9 respectability 17
protest 109 respectful phrases 38
psychiatry 16, 21–2, 138 responsibility 69
PTA 58, 103–5; committee 104; result(s) ix, 141, 144
meeting 130–1, 143–4 reticence 20, 46, 107
public: appearances 104, 138; retreat 33
knowledge 69, 131; occasions 136 rice 3, 4, 13, 23, 32, 36, 102, 116,
purification 143 125, 126
Right Livelihood Award 55
quality of life 54, 56 ritual 28, 38, 49, 62, 72, 74, 115, 126,
questionnaire ix 143; surrounding death 69
questions 6, 46, 108, 117, 132, 137, rivalry 37, 40, 139
148 ‘roast beef’ 105–7
role reversal 48
Rotary Club 148
rank 16, 27, 78–9, 93, 106, 110 routine; break with 48; earthquake
raw: fish 87; material 21
101; of everyday life 45, 53
reciprocity 62, 95, 123, 133
rudeness x, 19, 22, 95, 144, see also
recycling 93
insult
redecorating 73
rules 22, 105, 134
refinement 19, 89
Russian dolls 142
reflexivity xiv
regional difference 8, 130
regular activities 30 sacred 49, 143
Rehabilitation Centre 17 sake 4, 13, 116, 123; home-distilled
relationship(s) 4, 76, 79, 91, 125, 126; ceremonial 126
133, 139, 145; ‘naked’ 144 sakka 62
relaxation 79, 83, 90, 92, 104, 112, Samoan 96
127, 150 samurai warriors 50
Index 165
Sanskrit 112 shrine(s) 32–3, 45–6, 115–17, 143;
Satomi 23, 34–7, 39 floats 45–51; maidens 122;
school viii, 5–8, 12, 22, 23–9, 36, portable 46, 48
41–2, 53, 61–3, 83–5, 91, 101, sickness 16, 98, 124, 145
130–3, 150; assembly 28; books Simenon, Georges 96
24, 102; European 27; graduation skill 32, 48, 73–4, 103, 124, 131,
150; life 84; lunch 24; lunch 135–7
money 80; menus 54; middle 150; slang 76
noticeboard 62; nursery 55–6; sliding doors 9, 10, 14, 73–4, 89, 93,
offices 27, 143; path to 10, 23; 126
primary 18, 23, 38, 60, 91, 139, Smith Bowen, E. 154–5
153; private 17, 60; staff-room snobbery 93
27, 78; uniform 24, 28; visit day 137; social: allegiances 5; difference 18;
year 150 distinctions xi, 135; graces 21;
scientific comment 99 groups 18, 130, 135; gulf 108;
Scotland 122 insecurity 21; life 92, 137; person
scrolls 86, 89, 126–7, 152 96; position 64; proximity 91;
second nature 90 interaction 21–2, 115;
Second World War 13 organisation 38, 40; relations
security 56, 75, 99 x-xii, 29, 123; relationships 84;
Seikatsu Club 55 scale 93; world 91
Seishin Joshi University 94, 141 socialisation 53, 101
self: -confidence 93, 137, 143; society ix
-consciousness 6–7; -denial 77 sociolinguistic theory xii
seminar 91, 94–5, 141 sophistication 17, 144, 146
‘sending-off’ 67 soul 115
Setsubun 123 space 60, 75, 78, 86, 91, 151;
shaking hands 84 arrangement of 111
shakuhachi 34, 111–13 speculation 106
sharing 84, 99, 107, 123, 150–1, 153; speech 19; formal 38, 68, 108; levels
shibui 89 xi-xii, 57, 88, 104, 131, 135, 153;
Shikoku 33 ‘naked’ 130; standard form of 19,
Shimagami: Minoru 21, 96, 107, 109; 46
Takako xiii, 5–8, 10–14, 21, 25, speeches 50, 68–9, 105
30–1, 47, 52, 58, 62, 68, 73–4, spies 47
78–9, 90, 92–3, 99–101, 104, 113, spirit 115
136–7, 141, 150, 153 spontaneity 61, 72
Shinto 38, 46; priests 38, 114–17; sport(s) 64, 111: clothes 24; day 11,
ritual 114 38, 41, 103, 136; gear 105; shop
Shiroyama 24, 37–8, 99; Festival 65
49–52; Park 51; soccer team 62, stamps 89, 152
111 statistical records 98
Shitamachi 19, 130 status 57, 93, 114, 135, 152; relative
shitsurei 144 88, 90
Shizuoka 102 ‘strange’ 21, 76, 80 (see also kawatta)
shock 66–7, 72, 101 strangers 15, 16, 18, 46, 47, 129
shoes 9, 85, 104, 143 straw 72, 124; rope 49, 122, 124, 143
shôji see latticed windows stress 85, 133
166 Index
‘stuck-up’ 19, 62 teineigo 88, 94
students 94–5, 110, 141, 144 television 18, 37, 99–102, 147; news
study 85, 86, 95, 136 bulletin 101; programme 102
style 113, 125, 138; of address 31; of temples 32–5, 38, 39, 74, 117, 122,
clothing 105; colloquial 142; 143
European 56; formal 47, 142; tempura 114
traditional 146; writing 154 tennis 7, 31, 55, 90, 109; coach 30–1,
subtlety 5, 18–19, 20, 72, 104, 131, 108; court 31; group 104–5, 150;
135, 138 learning methods 31; tournament
Sugita, Mrs. 61–2 103–5
suicide 67–9 textbooks 31, 40, 88
sumie 112 thanks 69, 132, 149, 150
superiority 28, 60, 74, 90, 93 thought: processes x; systems of 91
supervisor 141 threat 134, 139
sushi 58, 113–14; shops 138–9 Tibetan 112
Suzuki, Takao xiv, 94–7, 134, 141–2 tidal wave 99–101
Swedish: alternative Nobel-type prize tokonoma 86, 124, 126
55; furniture 56 Tokugawa family 37
symbolism 68, 71, 114, 121–2, 124 Tokyo xiii, xiv, 4, 6, 40, 51, 69–70,
sympathy 71, 102, 133, 152 91–4, 99, 101–2, 124, 136, 145;
concert in 34, 113, 151; language
taiko drums 48–51 of 19, 47, 61–2, 74, 130; people
Takagi, Mrs. 83–4 17–19; Station 92; train to 142;
Takahashi, Mrs. 4–5, 56–58, 60, University 94, 141
103–5, 110, 131, 135 tone 83, 88; awed 109; hushed 128;
Takako, see Shimagami lowering of 105; of voice 57
Takemitsu, Tôru 34–5 tourist 52: accommodation 51;
Takizawa Bakkin 36 attraction 37, 49–50; office 38;
Tamaru Takashi xiii, 143; and family literature 45
70–1, 74 town 91–2, 147; hall 38
Tanaka family 10, 12–13, 24 Toyama: Hospital 16–17; Little
tape recorder 130 Angels 63–4; Primary School
taste 74, 92–3, 113, 142 23–4, 37
tatami matting 9, 14, 53, 60 Toyotomi, Hideyoshi 37
tattoos 138 training 74, 78, 85, 90, 92, 96, 133,
tax-payers 50 135
tea: ceremony 32, 83, 87–90, 126–8; translation 4
cup of 58; green 89, 113; master travel 7, 121
85–6, 90; party 143; room 32, 86, treasure 152; national living 152
89, 126; utensils 86–7, 126 trust 64, 102, 125
teacher(s) 12, 27, 32, 55, 57, 86–90,
103, 106, 147, 150, 153; English understanding 132, 145, 155; esoteric
148; flower-arranging 126–7; koto 90; shared 104
111; -parent relations 53, 83, 131, underworld 40, 130, 138
133; -pupil relations xiii, 29, 31, uniform 24, 28, 56, 62–3, 65, 68, 79,
35, 62, 83–5, 87, 89–90, 110–12, 93, 149
133; tea 150 uniqueness 94, 96, 142
teinei 72, 144 United States 20, 28, 136
Index 167
university 20, 42, 91, 94, 139; degrees women(’s): group 13; managers 75–9;
137 university 94
unwrapping 115–16, 141, 143–4, 152 words: fixed 71
upbringing 19, 136 work 19; mates 121; place 5, 91
working women 55, 135–6
World Cup 62
Valentine’s Day 132–4, 150
worship 33, 115
violence 40–1 wrapping xi, xii, 67, 70–4, 84, 111,
visa 25, 64, 142 129–30, 145; bodily 138, 143; as
volcanic: display 101; dust 100, 102; communication 72; ‘corners’ 93;
eruption 99, 102–3 of feelings 115; of food 58,
volcano 98–102; and evacuation of 113–14; forms of 91, 93, 144;
people 99, 100, 102 groceries 143; ideas 141, 144; level
of 145; paper 25, 70, 93, 125, 150;
Wakayama prefecture 123 people 72, 88, 130, 136;
waste of resources 72 phenomenon 117, 125, 146, 153;
wealth 93 principle 144; scheme 113, 116; of
weddings 27–8, 72, 113 space 75, 78, 85, 88, 109, 143;
Western: art 112, 131; attire 48; body special 124; of time 130–1, 143;
9; dishes 106; fairy tale 106; types of 135; value of 152; verbal
flower-arrangement 87; flute 112; 72
food 92, 113; model 107; origin
31; research ix; room 9; sewing 32; yakuza 40–2, 46–7, 65–6, 122,
standards 107; table setting 109, 137–40
visitor 135 Yale University 143–4
white 93; gloves 93; paper 49, 74, 88; Yamada, Mrs. 63–5
uniform 68 Yamanote 19, 47, 130
White Day 133 Yoko, see Hirose
White Lily Kindergarten 4, 6, 14, Yorkshire pudding 105–6
56–8, 60, 62, 103–5, 110, 113, Yoshida Teigo xiv, 141–4
129, 139; Bazaar 58, 103–4, 131, youth 46–7, 133, 134
136
wishes 123 Zen Buddhism 112, see also Ishii

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An Anthropologist in Japan is a highly personal narrative which provides unique

Joy Hendry is Professor of Social Anthropology at Oxford Brookes

List of illustrations vii

2 The neighbourhood: a ‘world of blossom and willow’ 9

3 The hospital…and a strange encounter 16

4 The school…and a fight 23

6 Shiroyama, the Satomi legend and a new look at power 36

7 Wrapping the body: two local festivals 45

8 The housewives’ ‘Club for Life’ 53

9 Cubs, sports and a shock 60

10 Suicide, funerals and the well-wrapped gift 67

11 Paper walls and flowers at the bank 73

12 A foreigner at the ‘Culture Festival’ 83

13 ‘Your Japanese is psychological torture’ 91

15 Tennis and the ‘surreal’ dinner 103

16 Concerts, cakes and spiritual communication 110

17 New Year: shrine, mochi and a tea ceremony 121

18 Valentine’s Day, and the 6th years pick on Hamish 129

19 The gang-leader’s wife 135

20 Unwrapping the argument 141

21 An artistic farewell 148

1 Drumming at the festival 49

The main body of this book is a personal, narrative account of a nine-

Acknowledgement must also be made to the Economic and Social Research

The development of the research idea explained, some needs of fieldwork

The July sunshine, an hour before an infernal source of heat impeding

some associated with the kindergarten attended by their children, which

Establishing good relations with members of the immediate

grasp, however, was the enormous range of other indications of culture,

I would have plenty of opportunity to observe, analyse and discuss women’s

At one point, quite suddenly, she remembered to apologise for having

her doctor. He was less enthusiastic than me about my comparison between

The school…and a fight

The walk to Toyama Primary School was almost enough in itself to

Some regular activities are arranged for the pursuit of examples

The language of priests and their parishioners would be interesting, I mused,

Takemitsu, who was present in the audience. He was also to introduce me to

Shiroyama, the Satomi

Material is gathered about the historical and political background of the

made the hero of an epic novel by a well-known Japanese writer, Takizawa

Wrapping the body

Local events provide an important way for an anthropologist to

anthropologist is rarely on holiday, however, and each turned out in the

Figure 1 Drumming is a feature of festivals in Japan, and Hamish gets a

An assortment of people in ordinary apparel began to gather in the park

Figure 2 Callum dressed up for a photograph

which we had enjoyed on our previous visit. In mid-summer, a Noh play is

The housewives’ ‘Club for

would run the business. A pension, he explained, is a seaside family hotel,

with neat rows of hooks, so the overall impression of a visit to the

attention to detail was paid as a matter of course by my accomplished

Cubs, spor ts and a shock

Attempts are made to widen the range of research respondents, a family

learned. They seemed unperturbed, however, agreed that he could become a

time, that Sugita-san’s feeling of alienation was related to her inability to

born and brought up in Japan, citizens of Korean extraction were still

All these casual conversations were recorded in my diary, which I wrote

Suicide, funerals and the