As I sit here in the Tokyo Olympic Stadium press section, the seats are vibrating from the music and bass blasting out of the speakers. Even before the opening ceremony began, all the Paralympians seated on the stadium field were celebrating.
The United Kingdom and Peruvian teams were ecstatically encouraging their international peers to take advantage of their circular seating arrangement to complete a whole wave. The wave would make it through 2/3 of the Paralympians before losing momentum in the last 1/3 section adjacent to the flag poles. After each attempt would die out on its final leg, the particularly invested athletes from Peru and the U.K. would stand up and urgently “gesture” to the responsible section.
Finally, when the wave accomplished a full lap “around the globe,” so to speak, you could hear the whole stadium, including those of us in the press booths which have been following the wave’s progress, cheer and clap at this spontaneous game. The wave’s informal and collective nature lent it an intimacy that elevated our joy at its success.
Now, it has been early 30 minutes since the wave experienced a natural death. And yet, despite the pageantry and impressive stage production of the closing ceremony, I don’t believe anything that has transpired on the field has made me and my fellow reporters laugh and smile as it did. At least, that was the case with the two Japanese reporters flanking me at my table.
20:51 Representatives from each participating Paralympic team have been adding circular mirrors to a miniature figure of Tokyo Skytree, the world’s tallest free-standing tower. Just now, the final paralympic deputy for the Japanese team attached the last piece to complete the model. The mirrors represent the windows and natural skeletal gaps on the tower.
Upon its completion, the current focal point of the Tokyo skyline was raised, “Flags of Our Fathers” style by the ceremony’s performers. Who knew relations between the United States and Japan were so tight? (Indulge me in my humor readers. I am both Japanese and American, and that gives me permission to make such dry jokes.)
21:00 The first Paralympic I’mPossible Awards are being presented to the first five recipients of the recognition. For further information on the I’mPossible Award, click here.
Best host country School: Kizarazu Municipal Kiyomidai Elementary School in Chiba, Japan
Best overseas school: Lilongwe LEA School, Malawi
Excellence host country school: Chiba Prefectural Togane (I could not catch the end. I believe it was Chiba Prefectural Togane Special Education School)
Best (Male) I’mPossible Paralympian Award: Lassam Katongo from Zambia. He is a track and race Paralympian and secondary school teacher.
Best (Female) I’mPossible Paralympian Award: Katarzyna Rogowiec from Poland. A three-time Paralympian and two-time Paralympic gold medalist in cross-country skiing. She is also a former ITC anti-doping committee member.
The awards for the two Paralympians were accepted by their respective national Paralympic Committees on their behalf.
21:23 The Tokyo Skytree “miniature,” which must be roughly five meters tall, accompanies other notable architecture that shapes the city’s skyline, including Rainbow Bridge. You guessed it, the “Rainbow” Bridge is not actually colored in seven distinct shades. However, after numerous complaints that the bridge’s namesake made little sense, a night-time illuminating feature was added.
The closing ceremony’s similarity to a Disneyland parade is as prominent as the August 24 opening ceremony. The fluorescent animal costumes adorned by dancing performers and the musical production remind me of the Mermaid Lagoon Theatre from The Litte Little Mermaid area at Tokyo DisneySea.
“The Tokyo 2020 Paralympic Games have not just been historic. They have been fantastic,” Andrew Parsons, the president of the International Paralympic Committee, said in his closing speech. He said that despite the games’ accomplishments, the world has flaws with accessibility that no mask can cover.
“As we build back better, 15% of the world’s population cannot be left behind,” Parsons said. “People with disabilities should not have to do exceptional things to be accepted.”
Following a WeThe15 campaign commercial, a Japanese singer seated in his wheelchair sang “What a Wonderful World” by Louis Armstrong with a powerful voice would have made the raspy icon proud. The song’s second half was sung by a female singer with a visual impairment. The two voices converged in the final part of the ballad accompanied by a children’s choir.
As a piano player in the center of the stadium played the last notes of the iconic song, the egg-like encasing of the Olympic and Paralympic flame closed, extinguishing the fire that has burned since July 23.
And with that, the Tokyo 2020 Paralympic Games had ended.
Thank you for following me and Jake Adelstein throughout our coverage of the Olympic and Paralympic Games! It has been a true privilege and honor.
My first encounter with the ‘yakuza’ or the crooks and gangsters of Japan’s underworld, happened when I was 14 years old, on my way home from cram school. It was around 10 PM and having no friends who lived my way, I found myself walking alone through a deserted back street when a man in a loud red shirt and loose trousers seemingly materialized out of nowhere and stood blocking my way. In vain I tried to pass, and then brought my book bag up to my chest, probably to protect myself. “You’re out late,” he sniggered, edging closer. “Do you want to make some money? It will be so easy. Let’s go somewhere and we’ll talk about it.”
Could this really be happening? I felt the blood pounding behind my ears and my vision go black around the edges as I stood there paralyzed. After what felt like an hour but couldn’t have been more than a second or two, another voice came out of the dark. “What are you doing? Don’t waste time, we got things to do.” An older man drawing on a cigarette joined us. “What the hell are you playing at? Let’s go,” he said to the shirt and then to me, “sorry. Were you scared? You must have been. Be safe going home, your parents will be worried about you.”
Without a word, I fled and didn’t look over my shoulder until I was safely in front of my apartment building.
I learned later that this was an old yakuza tactic. There was always the younger guy who came on strong, and the older man who stepped in, seemingly to admonish him and then rescue you. But if you showed signs of hesitation at leaving, or showed up at the same spot the next evening, they would snatch you up. Later, they would blackmail the victim’s father into making cash payments in return for silence and the assurance that the incident will not crab his daughter’s chances of making a good marriage.
As anachronistic as this sounds, similar scenarios still play out all over Japan. Having any connection to the yakuza, even if it’s innocuous or remote, can spell disaster for the average, law-abiding Japanese. It could sabotage their chances of getting into private schools. Jeopardize their job applications to good corporations. And will likely botch up marriage prospects between respectable families. The yakuza are well aware of the fear and suspicion they trigger, and will milk it for all it’s worth. Blackmail and extortion continue to comprise a huge chunk of yakuza revenue. In 2020 alone, they made over 28.5 billion yen from just such practices, according to Asahi Shimbun.
That first encounter left a mark of some kind, subtly swerving my life in a certain direction. I longed to quit school and hang out in smokey coffee shops. I pined to get away from the boring, oppressive place called ‘home.’ My parents complained that I had ‘loose morals’ and would come to a ‘bad end’ unless I buckled down to my studies and became more serious about my future. “You’re not ‘katagi,” my mother would say, which means ‘solid citizen.’ In Japan, once you stepped off the rails of ‘katagi’ you were out of the game, and no one gave you a second chance. The opposite of ‘katagi’ of course, was ‘yakuza.’
In spite of my parents’ dire predictions, I somehow made it to adulthood, marriage and a baby. After about three years, my family and I moved into an apartment building in a town called Akasaka, famous for its criminally expensive real estate, high-end restaurants, exclusive bars, a lucrative sex trade and a sizable yakuza population. This was in the tail end of the 90s, when the Tokyo yakuza had the staunch support of right wing governor Shintaro Ishihara and were seemingly invincible. In Akasaka, they were the best-dressed people on the streets, with impeccably tailored suits and Italian silk ties. They were driven around in sleek German sedans and slurped their soba noodles in the same restaurant as the Cabinet Ministers who came down from the nearby Diet Building. Consequently the streets were perpetually crawling with security people, cops in uniform and police detectives. The combination of law enforcement, politicians and gangsters made it impossible for anyone to get out of line.
Akasaka was the safest place in Tokyo.
My neighbor, who lived on the same floor and whose daughter went to the same day-care as my own, was the son and heir to Tokyo’s most powerful yakuza clan. He drove a sparkling white Mercedes and would often give me a lift as I walked down the slope to the subway station. He was always elaborately polite with me and his wife and daughter often came over for dinner when he was “late at work.” By an unspoken agreement, we never talked about this “work” or even referred to him in conversation. One day when I suggested that we take a photo together with our girls, the wife looked uncomfortable and then refused outright. That night, realizing that I had committed an unforgivable faux pas, I couldn’t sleep. After that, she didn’t come around as much and a year later, announced that they were moving out of the building to a condo on the other side of Akasaka.
This thawed the ice between us and we laughed together like the old days. “We’re not abandoning Akasaka,” she said. “This whole town is just right for us.”
I too, found it hard to tear myself away from Akasaka even as I watched the oldest and richest properties being sold off to overseas investors, mainly from Hong Kong and China. From the early aughts to about 2012, the Japanese economy sank into the marshlands of a twenty year recession, and chipped away at the glamorous, old-money prestige of Akasaka. Companies went bankrupt. A famed record company downsized, and then moved away. Small businesses folded, and the premises were bought out by discount shop franchises.
I started working at a neighborhood cafe to supplement the dwindling income I made from journalism, for 900 yen an hour. It was a charming place, a real Tokyo coffee shop with Richard Ginori crockery and a little booth for roasting the beans, Fifteen minutes into my first shift, the owner/proprietor took a call on his cell phone and after a few words, hung up and told me to cordon off the best table in the place, because ‘an important customer’ was arriving in exactly 45 minutes.
At the appointed time, a black BMW drove up to the cafe entrance. Two burly men were already waiting, and opened the heavy glass door of the cafe for an elderly man who had been helped out of the vehicle by his driver. The man came in, wielding a walking stick, and sat down at the table. No one said a word. My employer quietly poured out a cup of ‘blue mountain’ coffee which at 1200 yen a cup, was the most expensive item on the menu. The man picked up his coffee and sipped slowly. The tension was so thick you had to hack it with an ice pick, and I could feel the blood pounding behind my ears all over again. After he finished, the man spoke a few words to the two burly men, and one of them got up and paid the bill as the other got on his phone. In a matter of a seconds, the BMW was parked at the entrance and the elderly man got up. The three men left, and after making sure that they were truly gone, the owner gave me a sickly smile and said: “this happens at least once a week. You’d better get used to it.” It turned out that the elderly man was a yakuza boss and the cafe was his favorite haunt.
After that, I discovered that while the boss might show up once a week, his underlings and his personal driver was there most days. They monopolized the terrace seating area, smoking incessantly and ordering innumerable cups of coffee, talking in undertones or laughing raucously. When they were there, the regular customers – salarimen from neighboring web design companies and editors from a jazz magazine, avoided the place like the plague.
There was no denying that the yakuza were the cafe’s best customers and when they were there I rushed around with trays of coffee and cheese cake, replacing full ashtrays with clean ones and refilling glasses with iced water poured from a stainless steel pitcher. The yakuza are very particular about the establishments where they take their coffee which is why you won’t see any of them at a Starbucks. I became a little chummy with the boss’s driver who lived in the neighborhood. He told me to ignore him if we met in the street. “Pretend you don’t know me. Believe me, it’s for your own good. But in here, we’re friends, okay?”
In the mornings, the Korean hostesses working in the cabaret club owned by the clan, would come in to nurse their hangovers and air their complaints. Though they spoke Japanese well enough, they couldn’t read the text messages sent by their clients and often asked me to do so. Some of the messages were disgustingly racy, others were declarations of love or modest invitations to go out.
“So what does this guy want with me?,” asked Jun, a pretty 24-year old girl from Inchon who had the unfortunate habit of grinding out her cigarette in her piece of half-eaten marmalade toast. “Says he wants to play golf with you before taking this relationship to the next level,” I read out loud. “Ohhh. Is he going to pay me to play golf?” “I don’t know and you probably shouldn’t ask that over a text message.” “Japanese men are such wimps.” “No kidding!”
I worked at the cafe for two and a half years before the owner went bust and sold the place to a Korean businessman who happened to be a distant relation of Jun. In the end, my employer disappeared, owing me two weeks wages. I heard that he returned to Akasaka six months later, and was working in a rotisserie chicken shop. By that time, the cafe had changed completely, its air of old world charm completely quashed by the new owners. The clan stopped frequenting the place, and moved on to somewhere else. The driver was gone too, and I never saw him again.
In 2018, my husband said that he had had enough of Akasaka and wanted to move. I was inclined to agree. The entire neighborhood was a shadow of what it had once been. Small, green plots of land and shrine-owned gardens were paved over and turned into parking lots or hideous houses. The once flourishing love hotels were torn down and Internet cafes went up in their places, with cheap private rooms catering to salarimen and prostitutes. Little dark bars went bankrupt and were replaced by glaringly lit convenience stores. Korean restaurants with plastic storefronts muscled their way into quiet alleyways. In the midst of it all, many of the yakuza moved out. The streets filled up with Chinese tourists and digital nomads toting backpacks.
The boss with a penchant for ‘blue mountain’ coffee was in a posh nursing home, or so I was told by the gossipy grandma working the counter at a tobacco shop, which soon closed down.
After we moved, memories of working at the cafe and my brushes with the Akasaka underworld went sepia toned like a sequence in a cheesy Hollywood movie. And then it all came back this August, as I followed the trial of Satoru Nomura, head of the notorious Kudo-kai. This is Japan’s most powerful yakuza clan that had terrorized Kokura City in Fukuoka prefecture where they had their headquarters, for the last 3 decades. On August 24 Nomura was sentenced to death by the District Court in Fukuoka – marking the first time in the history of Japanese law that a gangster boss received such a verdict. Usually the bosses are immune to societal rules and their crimes go unpunished since the clans always have a set number of young thugs in the ranks to shoulder the blame. They go to prison with promises of being welcomed back into the organization once they get out, with hefty salaries and underlings of their own to kick around. And in the meantime, their families will be well taken care of, nothing to worry about there.
This time however, the District Court made it clear that they were trying Nomura as an individual criminal and not as a clan head, thus severing the chain of command that would have placed all the blame on an underling.
I had met just such an underling in the cafe, during my second August of working there and the memory has a special poignance because this man had seemed so pitiful, He came in at around 5PM, dressed in a suit that was too big for him, with a tie frayed on the ends. He looked around with something akin to sheer, delighted giddiness, saw there was a female on the premises and immediately started talking to me. He had just gotten out of prison. He hadn’t seen a woman in five years. He was longing to touch a woman’s skin, and the desire was enough to make him scream. Can he touch me please? (The cafe owner intervened at this point, and asked him not to harass the staff.)
He complained that his legs were aching from sitting in a chair, since he had gotten used to sitting on a prison floor with his calves tucked under his knees, like a Buddhist monk or a tea master. He had an upset stomach too, from eating restaurant food after years of prison fare. “My god, but this all feels so good! It’s so great to be out!”
I brought his coffee, which he spiked with many spoonfuls of sugar and a dollop of cream. “You don’t know how I’ve been waiting for this moment,” he said, before taking a big swallow and coughing most of it up, all over his shirt. He laughed it off and started to sip slowly. “I’m only 30, I feel like an old man. Five years of my life down the drain. But I’m determined to have a woman, every single night for a whole year! Just watch me!” By this time, the only remaining customer in the cafe was the yakuza who had come in with him, obviously the caretaker, who looked none too happy with his charge.
After that, the ex-con came to the cafe several times. He never tried to talk to me again, though he always had a smile plastered to his face and wore a new suit that fit. I heard him say to my employer that prison caused him to shed 15 kilos and he always felt tired. “But I can still have sex! That’s great, right? That’s what counts, right?”
The last time I saw him, he had taken off his shoes and was sitting with his calves tucked under his knees, atop the hard backed chair of the cafe. He was smiling beatifically, humming out of tune to a Coldplay song coming over the speakers. A short while later, two men who I’d never seen before came in and said a few words to him. He nodded, still smiling and put on his shoes. After paying for his coffee, he bowed deeply to my employer and then to me, before turning his back and walking out.
(First posted 23:59 August 18th, revised and updated 00:40 am August 19)
The Tokyo 2020 Olympics are over but they may leave a lasting legacy in Japan: the deadly COVID19 Lambda variant; it first arrived on July 20th, when a woman in her thirties from Peru, accredited with the Tokyo 2020 games arrived at Haneda Airport. The government only admitted to the arrival of the variant after our reports on August 6. Tonight at 10:39 pm NHK reported that the Ministry of Health failed to conduct an investigation into those in close contact with her, or notify the Tokyo Olympic Organizing Committee. The Lambda variant, originally found in Peru, has killed thousands there and in July of this year accounted for 90% of new COVID19 cases. It has been associated with a high-mortality rate, around 9%, and a recent study suggested, “it could pose a threat to the human race.”
Whether the Lambda variant is as deadly as the Delta variant remains to be seen, but it’s definitely not a variant you want to welcome into your home.
The Story So Far
The lambda variant travelled to Japan with a woman who had resided in Peru. She tested positive for COVID19 upon arriving at Haneda Airport, on April 20, and was quarantined. On July 23, the National Institute of Infectious Diseases (NIID) determined that she was infected with the Lambda variant and reported this to the Ministry of Health. On July 26, the Ministry reported their findings to an international infectious diseases database, GISAID. Despite, concerns at the NIID, the government decided to postpone an announcement of the findings until after the Olympics had concluded.
On August 6, after our first report, the Ministry released details to the Japanese press and gave comments to The Daily Beast. The Ministry has denied that they were covering up the entry of the variant, due to the Olympics, saying that it did not meet their criteria for public disclosure. However, today on August 19, the cabinet spokesman, at a press conference announced that the Ministry was rethinking it’s policy on handling of variants and would be more forthcoming with information in the future.
Lambda On The Loose?
Then at 10:39 pm, NHK News, reported the following. The Ministry of Health had failed to send critical information to the local government where the Lambda carrier was being quarantined. The Ministry of Health normally sends a list of people who may have been in close contact with a carrier to the local government responsible for carrying out an investigation into the source of the virus, and preventing the spread of it into the public. This list usually includes the seating chart of the aircraft, when the infection is confirmed by a quarantine station at the airport.
NHK reported that after the woman was confirmed to be infected with the Lambda virus, the Ministry failed to notify the local government where she was staying and neither her name nor the list was not sent to the Tokyo Olympic Organizing Committee. This raises the possibility that Lambda variant is already on the lam in Japan, spreading into the local population.
The World Health Organization considers Lambda a “variant of interest” (VOI) but has not yet labeled it a variant of concern (VOC), a term reserved for variant that are either highly infectious, resistant to vaccines, and/or result in higher mortality. Japan has not classified the variant yet and is only testing for it at airports. This means that if the virus has made it into the general population, it’s unlikely to be found until it has taken root—because there is no screening or sampling for the virus being conducted. Japan has consistently failed to conduct the basis of COVID19 prevention and containment: widely test, trace, isolate, medicate and vaccinate.
The Ministry of Health, Labor and Welfare (MHLW) told NHK that “the person in charge was so busy with work that he forgot to send the list,” and that they will set up a system to double-check that the list was sent. They have also downplayed the risk of Lambda, saying that it is on the wane in many countries and less virulent than the Delta variant. However…..
Know Your Lambda
On July 28, Japanese scientists posted a report on the Lambda variant eight days after its domestic detection. The document is yet to be peer-reviewed.
In the document, the authors state that the Lambda variant is highly infectious, less susceptible to current vaccinations, and shows resistance to antiviral immunity elicited by vaccination. The report continues that because the “Lambda variant is relatively resistant to the vaccine-induced antisera” (blood serum containing antibodies produced in response to vaccination), “it might be possible that this variant is feasible to cause breakthrough infection” in already vaccinated populations. The scientists worry the variant’s categorization as a VOI instead of a VOC downplay the virus’s potential threat to public health.
The National Institute of Infectious Diseases, which filed the report, has not made it public in Japan.
By Jake Adelstein and Chihiro Kai
(Originally published at 12:08 am August 6. updated August 6, 8:35 a.m.)
For a multi-language database of clinics offering a wait-list for vaccine appointments, click here
The National Institute of Infectious Diseases (Tokyo) reported the first finding of the highly infectious Lambda variant of COVID19 here to an international database three days before the Olympics Opening Ceremony. The Institute has not publicly disclosed the details in Japan yet. One scientist who worked on the report told Japan Subculture Research Center that it was detected at an airport checkpoint and had not made it “into the wild”. He believes it originated in Peru but public data suggests it came from the US into Japan. Please note, on August 5th, Tokyo alone recorded 5,000 new cases of COVID19, the highest number since the pandemic began in Japan. Many infected are being told to self-medicate as hospitals fill up with serious cases. The entry of the Lambda variant into Tokyo is not a welcome development.
On July 20th, three days before the Tokyo Olympics began, Japan’s National Institute of Infectious Diseases reported, for the first time, that the highly infectious Lambda variant (ラムダ株) had been found in country. The report was submitted to an international COVID19 and other infectious diseases database known as GISAID. The Japanese government has not formally announced that the variant, first found in Peru, had also been found here now, as well. The variant has now been found in 26 countries. Japan could be the 27th country to host the virus.
Last month, a team of researchers at Tokyo University published an academic paper which noted that the Lambda variant was highly infectious and resistant to vaccines. In Peru, where the variant was first discovered, 80% of the infections are now traced to the Lambda variant. The research team at Tokyo University believes the variant “has potential to be a threat to the human race”. (ラムダ株が人類社会に潜在的な脅威になり得る)
The National Institute first reported finding the Lambda variant to the GISAID database on July 20. GISAID is non-profit organization that maintains a database for infectious diseases including COVID-19, founded in 2008. GISAID originally stands for Global Initiative on Sharing Avian Influenza Data. The database shared the first complete genome sequences of COVID19 in early January 2020 and there have been nearly 2.5 million submissions logged with the database since. Institutes submitting data to the group must have their credentials confirmed and agree to a database access agreement.
The variant was confirmed by the SARS-CoV-2 testing team at the National Institute of Infectious Diseases (Tokyo) and the data submitted by the Pathogen Genomics Center at the same institute. Nozumu Hanaoka (花岡希) a senior research scientist at the Infectious Diseases Center for Infectious Disease Risk Management and several other researchers signed off on the submission.
The National Institute of Infectious Diseases has not responded to requests for further information about the discovery of the variant. For example, when was the variant found in Japan? Was it found at the airport and never made it to the wild? Was it brought to Japan by a participant in the Olympics? Where was the carrier of the virus located? Calls made to the Ministry of Health, Labor and Welfare which oversees the institute were not returned. We will continue to pursue the story and get clarification.
Any information pertaining to the Lambda variant in Japan would be welcome. Please post in the comments, which are reviewed before being made public. If you wish to submit information without disclosing your name, let us know, we will contact you privately and remove the comment if requested.
What You Should Know About the Lambda Variant
Lambda’s origin and WHO classifications for COVID-19 variants.
The Lambda variant of COVID-19 was first discovered in Peru in August 2020. As of July 14, 2021, it made up roughly 90% of COVID-19 infections in the nation and is likely responsible for the spike in coronavirus cases in Peru’s second wave of infections this spring. The World Health Organization designated the Lambda variant as a “Variant of Interest” or VOI on June 14, 2021, the lower of two classifications used to survey the public health risks of existing COVID-19 strains.
A Variant of Interest is defined as a COVID-19 variant with genetic changes that are predicted to affect the transmissibility, disease severity, and the ability of the virus to escape diagnosis and medical treatments. Furthermore, VOIs are identified to cause significant community transmission in multiple countries and suggest an emerging risk to global public health.
The good news is variants under the VOI classification carry a “keep a close eye on it” designation where WHO and member states monitor the spread as a precaution. Although the emergence of a VOI in a new country, like Lambda’s introduction to Japan in July, should be investigated, medical and government officials are more concerned about Variants of Concern.
A VOC is a variant that meets the definition of a Variant of Interest and is shown to be more contagious, induce heavier symptoms, and less responsive to available public health and social measures. The Delta variant, currently the world’s predominant strain as contagious as chickenpox, is categorized as a VOC.
The Lambda variant in Japan. What we know so far.
According to the Global Initiative on Sharing All Influenza Data, GISAID, a primary international source for open-access influenza virus data, the Lambda case detected in Japan was transmitted from the United States.
It is currently unclear as to how, why, or where this transmission took place. However, there have been no other Lambda cases declared in the country. Whether this is due to a properly followed quarantine protocol or a lack of Japan’s ability to detect and report additional infections is unknown. Click here to access the complete interactive Lambda database.
On July 28, Japanese scientists posted a report on the Lambda variant eight days after its domestic detection. The document is yet to be peer-reviewed.
In the document, the authors state that the Lambda variant is highly infectious, less susceptible to current vaccinations, and shows resistance to antiviral immunity elicited by vaccination. The report continues that because the “Lambda variant is relatively resistant to the vaccine-induced antisera” (blood serum containing antibodies produced in response to vaccination), “it might be possible that this variant is feasible to cause breakthrough infection” in already vaccinated populations. The scientists worry the variant’s categorization as a VOI instead of a VOC downplay the virus’s potential threat to public health.
What you can do to protect yourself and your community from COVID-19 variants.
Although the Japanese scientists’ pre-print report suggests that Lambda may possess a greater ability to escape vaccine-induced immunity, currently available vaccines are still the best way to significantly decrease your chances of catching and transmitting the virus. Vaccines provide even better protection against severe illness and death from COVID-19.
Dr. Anthony Fauci, the director of the U.S. National Institute of Allergy and Infectious Diseases, said the current surge in COVID-19 cases caused by insufficient vaccination rates gives the virus “ample” time to mutate into a more dangerous new variant in the fall and winter.
“[Q]uite frankly, we’re very lucky that the vaccines that we have now do very well against the variants — particularly against severe illness,” Fauci said to McClatchy Washington Bureau on August 4.
“If another one comes along that has an equally high capability of transmitting but also is much more severe, then we could really be in trouble,” he said. “People who are not getting vaccinated mistakenly think it’s only about them. But it isn’t. It’s about everybody else, also.”
As of Wednesday this week, only 32.39% of the Japanese population has been fully vaccinated against COVID-19. The most effective way to prevent further illness and death from all variants of the coronavirus is to promptly get as many residents of Japan fully immunized. For a multi-language database of clinics offering a wait-list for vaccine appointments, click here.
Early on July 23, hours before the Tokyo 2020 opening ceremonies, a Senegal musician posted on Facebook that he had been dismissed from performing at the event because a member the Tokyo Olympic Organizing Committee questioned, “Why is an African is here to perform?” He was dismissed unilaterally in May, he asserts, even though he had been scheduled to perform.
The ceremony, that surprised the world by having Naomi Osaka, a biracial Japanese tennis champion, light the Olympic flames, may have an underbelly that yet places great emphasis on looking “Japanese enough” to succeed in this country. There are already many who question if the theme of “diversity” is really understand by the organizers who have employed for the opening ceremonies an abuser of the disabled, a comedian who joked about the holocaust, and despite all warnings, used the music of an notorious homophobe who also denies Japan’s war crimes.
Latyr Sy is an accomplished percussionist that has appeared alongside Japan’s top artists in concerts and television programs, including the December 2020 FNS song festival. He has also performed at events attended by Prime Minister Shinzo Abe, who was “the face of the Tokyo Olympics” and instrumental in making sure Japan won the bid in 2013. (Of course, the several million dollars worth of bribes helped).
“So ashamed. I feel good that I’m no longer performing at the Tokyo Olympic Opening Ceremony…Though I’ve been contributing to the Japanese music industry since 1995…They completely violate the Olympic principles of human rights and diversity.” Sy wrote in English in his social media post. He also wrote eloquently of his plight in Japanese. (See below)
The Japan Subculture Research Center is scheduled to speak with Sy later today. We are also reaching out to the Tokyo Organising Committee of the Olympic and Paralympics as well as the International Olympic Organization for comment,
Rikako, my wife, was staying with her best friend from university, the one that hung around her all these years and never got married. She was pretty attractive too, the last time I saw her, which was what, 10 years ago? Now I couldn’t remember what this friend’s name was. Something that didn’t end in ‘ko’ meaning ‘child.’ In Japanese, the ‘ko’ at the end of a name indicated that the person was female which in this day and age, can raise questions about misogyny or gender discrimination but let’s just put that aside for now.
In Rikako’s case, the written characters of her name stood for ‘wisdom,’ ‘fragrance,’ and ‘child,’ and Rikako said she often felt uncomfortable by the sight of her written name. “It’s a little demeaning,” she had said, wrinkling her nose as if she smelled something bad. “Makes me feel like a little girl.” Then Rikako would get that look on her face, which was supposedly a cue for me to say something like “but you are my little girl. You’ll always be a young girl to me.” And then she would pretend to pout which was another cue for me to massage the back of her feet, and then we’d head off to the bedroom or just fuck on the floor. But for years I hadn’t taken that bait. I mean, come on, we’re both 45. That kind of ritual just doesn’t work anymore, not that it did when we were in our thirties.
Back then we were just living together and not officially married. But Rikako loved planning what she phrased as ‘the inevitable event’ down to the last minute detail. She showed me sketched drawings of ‘my ideal dress’ and ‘the ultimate bouquet,’ and littered the living room with brochures from tons of wedding companies. She was adorable in her adoration of all things wedding and I would steal glances at her profile, poring over the menu cards or venue decorations. Not that it made any sense to me. All that trouble and fuss, not to mention the expense! It was horrendous. But if my little girl wanted to get married in a ridiculous white dress, then it was up to me to smile and nod approval and go along with it.
One of the things I least like about Rikako is how she continues to think and behave like a young woman when very clearly, she’s not. Not, not, not. The topics she chose to talk about, her gestures and her ‘weekend loungewear’ supposedly chosen to stimulate our sex life, ended up being embarrassing, especially during these past few months of a global pandemic. Suddenly, we were trapped in each other’s company for weeks on end, since both our companies mandated that we work from home. I didn’t know what to do with her, how to be with her and certainly not on a 24/7 basis in the confines of a cell-box Tokyo apartment. And she, on the other hand, was annoyed by every little thing I did, or didn’t. That’s not precisely why she left but I’m choosing to blame it all on Covid.
On the last Saturday of July 2020, Rikako announced that she was leaving “this life” with me, so she could “learn to breathe deeply again” in the house of her friend who didn’t have a ‘ko’ at the end of her name. She spent the morning packing, made some coffee which she poured out for the both of us, said something about the laundry and walked out the door with the big Samsonite, the one we both took turns using in the days when frequent business trips were the norm. I almost said, “Wait, I may want to use that” but I didn’t because I wouldn’t. Ever again, if the news was anything to go by. At this rate experts said, we would be lucky to start traveling again in late 2023 or thereabouts.
I knew what she was expecting. That I would turn up at her girlfriend’s place, looking worse for wear, abashed and contrite and promising to do better. That I needed her, oh so much. That we would go away to an onsen for the weekend, and tell each other that the last three months hadn’t done any damage to our marriage. Just thinking these thoughts made me ore than slightly queasy, or inclined to kick the toilet lid which stayed flipped open, thanks very much.
I didn’t. Go out to whatshername’s place, that is. I just stayed in our apartment for which I paid the mortgage every month and suddenly seemed airy and spacious. I worked during the day. Sometimes I did the laundry, otherwise I let my underwear pile up in the washing machine. I lost interest in mealtimes and ate whenever I felt hungry, on whatever tasted like something I wanted to eat. I played Assassin’s Creed until dawn.
Now, three weeks after Rikako’s departure I would go for nocturnal walks around the neighborhood and stand by the river to watch the surface of the water break into choppy ripples. I would cruise the convenience stores and stock up on packets of salami and cheese. It was so intensely pleasurable, so immensely liberating, that on these walks I would take off my mask to let out a silent scream of joy.
Marriage is hugely overrated. I was told it was the only route to happiness but I realize now it was a device that worked only when Rikako and I were putting in eighty-hour weeks at our respective jobs, and so burned out that self-reflection and long, winding discussions and bringing each other up to speed on what we wanted out of life I don’t know, all the stuff that married couples seem to do in Hollywood movies–seemed like an obscene waste of scant resources.
Then the pandemic whirled into our lives and presented a whole new playing field. I was fine with being married to Rikako, but I sure as hell was not prepared to be with her day and night. No man should be asked to do that, at least not in a one-bedroom condo with both of us trying to work and Zoom and use the toilet, sometimes all at once.
She claimed it was much worse for her and was relentless about letting me know it.
“I hate the sight of you in those sweats.” “
You’re playing games all the time, can’t you rent a car and take me out on the weekends?”
“I’m not your mother, don’t make me pick up your clothes.” “
The toilet’s dirty, you never clean it.” “
I’m not your mother, I can’t make your meals all the time.” “
I’m not your mother, stop acting like an overgrown kid.”
In the old days, Rikako and I were buddies most of the time, united in our shared lifestyle choices. Our own condo unit in a nice Tokyo neighborhood. Both of us were career driven, with a joint savings account. Overseas vacations, preferably twice a year. And no kids, never. That discussion was over and done with when we decided to make it all official, and hold a ‘resort wedding’ in Karuizawa. Rikako had said at the time, and I’m quoting verbatim here: “I have no interest in becoming a mother and sacrificing my career and my looks and identity to that undertaking. It’s so meaningless, it’s so thankless.”
Did I judge her for that? Hell no. My mother shook her head and told me I would be lonely in my old age and that it wasn’t too late to walk out of this relationship and find a nice girl who would give me a family. I told my mother it was none of her business and stuck by Rikako. We had shared too much of our lives together to call it quits. Besides, she still looked good at 35 and I wasn’t getting any younger. I doubted I would run into anyone so desirable again.
Mostly though, I was too exhausted from work to deal with it. I’m an aeronautical engineer and one of the core members of a government sponsored team that designs manned space vehicles. For the last 15 years, I was flying out to Houston to work with NASA every month or so, and deadlines popped up on my screen every 15 minutes. I was working weekends, past midnight, sometimes until dawn. Until the pandemic hit, I could honestly say that Red Bull was my dearest friend.
When Rikako and I finally tied the knot ten years ago, I was already looking forward to old age and some rock-solid downtime. Retirement seemed to me a glorious mirage of frosted cocktails, glimpsed in the burning desert of my work routine. I was Ralph Fiennes in “The English Patient,” trudging on the hot dunes forever and ever but knowing that eventually, Juliette Binoche would turn up to dress my wounds and whisper to me with a French accent that “everything was going to be okay.” We had the movie on Blu-ray. It was Rikako’s favorite and we would watch it on Saturday nights when I managed to be home. I kept losing the thread of the narrative because I always fell asleep but in the end, yeah, I got it. Ralph Fiennes: What an old dog. The guy is dying and delirious and he still can’t keep his mind off women.
These days though, I think about old Ralph a lot. I ask myself what images would parade through my brain when I’m ready to kick the bucket and I have to admit, it’s not work. Women. It would be women, whether they had the ‘ko’ on their names or not. No doubt Rikako’s face would be one of them but there would be others. My life isn’t completely barren. There are some unforgettable visages and bodies and they’ll all come back to me as I lie there on a hospital bed.
There’s one woman I’m sort of obsessed about now. I haven’t slept with her. I don’t know her name. She’s around 14, probably in her second year of middle school. Yes I know what this sounds like but I promise, this isn’t heading in that direction. This woman – this girl whom I privately named ‘Naoko’ after a girl in my neighborhood when we were both growing up – is someone I used to see in the subway station every morning as I commuted to work.
Naoko is tall for her age, lanky and lean and tanned, with short hair that’s carefully tucked behind her ears. She’s always carrying around a big sports bag emblazoned with her school logo, and printed underneath are the words ‘Track and Field Team.’ She’s a runner, and I’m betting by her physique that she goes for the 400 meter. I was an 800 meter boy myself and I see all the signs of a mid-distance sprinter: the way she holds her head, the snatches of conversation I sometimes overhear when she’s talking to her friends, the condition of her calves extending from her pleated uniform skirt and ending in socks and a pair of brown loafers.
The sight of her takes me right back to the days when I was training night and day to compete in the nationals and get a full-ride scholarship to one of the good universities. She even looks a little like my girlfriend of those days, whom I could see only once every three weeks because the rest of my time was eaten up with running and school.
Am I lusting after Naoko? To my utter relief, the answer is no. It’s a huge relief to be able to say that because otherwise I would be betraying the straight-backed, fresh-faced teenager that I once was. No, I just yearn to talk to her, encourage her, be a part of her life somehow. I think about how wonderful it would be if I had a daughter like her. We would share running stories and I could coach her on pacing and rhythm. I would tell her that mid-distance sprinting is the most intelligent of track sports and how rewarding it was to…
A buzz on my phone. I go take a look at it and it’s a message from Rikako. “I want to come home. I’ll see you in two hours or so. I’m sorry about having left but I think we both needed this break from each other.”
After about 10 seconds of rumination, I send back a smiley face and the words: “I’ll be waiting.”
My imaginary conversation with Naoko had already shattered into a million pieces and those pieces were floating around in the air. I sigh, turn off the air conditioner and go open some windows. I’m still trying to process the fact that Rikako will be back, marking the end of my days of freedom. I guess what this means now is that I have to do the laundry and clean the toilet before my wife gets back.
Yesterday, June 23rd, marked one month before the opening of the “cursed” Tokyo 2020 Olympics and hundreds of residents marked the occasion by holding a protest in front of the Tokyo Metropolitan Government Headquarters. As the delta variant of the novel-coronavirus spreads rapidly and public health concerns are rising, the clamor to call-off the Olympics is increasing. Tokyo Governor Yuriko Koike was not there to hear the voices of protest yesterday; she is in the hospital due to “fatigue.” The government swears it’s not due to COVID-19 and of course, we believe them.
(Update) The protest will begin at 18:00 by the front entrance on the second floor of the Tokyo Metropolitan Government Building No.1, and will migrate to the Shinjyuku ALTA building at 19:00. Further guidelines for the protest can be found at the hangorin group’s (anti-Olympics) tumbler page. The organization will also livestream the protest on YouTube from 18:00.
In collaboration with this domestic demonstration, international anti-Olympic organizations in Los Angeles, U.S., Pyeongchang, South Korea, and ironically Paris, France, where the IOC was born, are scheduled to hold simultaneous protests.
In a departure from our usual somber posting, I’ve written an original prose-poem, which is for a friend’s upcoming “Where is the Romance” theme party in Tokyo–a pre-valentines’s day event. I’ve been in Japan (not just Tokyo) for over twenty years now and it seems to me that this city as overpopulated as it is, is also a very lonely place. I’ve heard more dating horror stories than any man should hear in his entire life. If Hong Kong is the graveyard of marriages–Tokyo is where the infanticide of them is widely practiced–and marriages, when they happen, seem to last as long as the cherry blossoms or linger on, liked fish being dried in the sun. Of course, this also a city where fake marriages run 3,000 dollars for foreign women wanting to work in the entertainment industry, and gay men marry women to maintain appearances, and marriage fraud schemes are a semi-institutionalized crime.
I should say that I’m parodying one well-known author/poet with this masterpiece and whoever figures out who it is gets a pack of dried umeboshi and honorable mention on this humble blog. Hopefully, those of you familiar with Tokyo will get some of the subtler references. By the way, remember on Valentine’s Day in Japan–the women buy chocolate for the men.
People have different ways of dealing stress and fear, especially during a protracted battle with a worldwide pandemic. Some Japanese are claiming that superstition saved us (as opposed to the two cloth masks per person promised by Prime Minister Abe), along with praying at Shinto shrines and guzzling detoxifying green tea.
As fears over a Covid-19 ‘infection explosion’ very gradually recede in the rearview mirror, more people are in a mood to agree with these theories.
After all, rural and traditional Japan remained largely unscathed by Covid-19, and these are the areas where people routinely visit local shrines, carry omamori (お守り・talismans), ask for ‘oharai’ (お祓い) –which is the practice of having a Shinto priest chase out bad spirits and demons lurking in one’s immediate vicinity, and down a lot of tea after the ceremony. If you get a Buddhist priest to do it, it’s yakubarai (厄払い). Add to that list, the drawing of an Amabie and posting it on social media. You may have just the armor needed for pandemic warfare.
A what? An Amabie (pronounced ama-bi-eh) is a yokai (妖怪）which can be translated as apparition, phantom creature or monster. She has the appearance of a three-legged mermaid with a beak in lieu of a mouth and she’s been around since the mid-19th century, according to Edo-Period documents. Though the typical Japanese yokai is often grotesque and loves to play pranks on humans, the Amabie is a beach chick that emerges from the sea to foretell epidemics. If you carry around her picture, she can ward off mass contagion and the effect is doubled if you draw it yourself. A lot of people in Japan and elsewhere have tried their hand at drawing Amabie, and she now has a definite presence on social media, on #Amabiechallenge and others.
Strangely enough, the Amabie has become a thing that may actually work. As of May 20th, the Japanese government has lifted the State of Emergency order for most of the nation, excluding the Tokyo metropolitan area. But the capitol city has been reporting less than 20 new infection cases for a week. Day care centers are talking about reopening as early as the 25th. Some local bars are welcoming customers again, even if masks are mandatory and draft beer is a thing of the past. Yes, the economy is in shambles and there’s nothing on TV but at least we’re seeing a light at the end of the tunnel.
This isn’t the first time modern Japan has turned to superstition and yokai for solace and guidance. The late manga artist Shigeru Mizuki, creator of the mega hit yokai manga series Ge ge ge no Kitaro (Spooky Kitaro) had always held that the yokai was what kept Japan from teetering over the edge into the abyss of disaster. Without their presence and powers, he said, the archipelago would just be a dreary sinkhole of greed and corruption. The yokai is a familiar figure in Japanese folklore, and some date back a thousand years. Some function as avatars for Shinto gods. Others do mischief and love to disrupt people as they go about their lives. The yokai can be friendly too, and will make good companions, as long as you respect tradition, revere nature and refrain from harming others.
Mizuki hails from Tottori prefecture, a very traditional region that has racked up a total of three– count ’em three!–Covid 19 infection cases and zero deaths so maybe his take on the yokai was right. Mizuki’s own illustration of the Amabie has been posted on social media since mid-March, courtesy of Mizuki Production, and apparently this has been printed out and carried inside wallets or folded into omamori sachets. A friend of mine in Tottori reports that local reverence for Mizuki has soared, and the 800 meter long “Mizuki Shigeru Road” in his hometown of Sakaiminato, which is marked with yokai statues and merchandise shops, has seen a lot of (masked) tourist action. These people hang out bv the various yokai figuresto take photos, and leave little notes of prayer for the pandemic to end.
Shigeru Mizuki died in 2017 at the age of 93 but if he were around today, he would no doubt have had plenty to say about the government’s handling of the pandemic. Mizuki was a WWII veteran who lost an arm in combat in Papua New Guinea, and the harrowing experience shaped his views on authority and Japanese society. After the war Mizuki struggled to survive before settling down to write manga, which he continued doing right up until his death. For many years, he could barely make ends meet but his career took off when the Kitaro series hit prime time TV in the late 1960s. However, success didn’t turn his head or soften his judgement on what he saw as crimes committed by the Japanese government, be it throwing the nation into war, or going whole hog on nuclear energy. His manga was never cute or very accessible – they depicted the Japanese as desperate and conniving, with caricatured features like bad teeth, squinty eyes and terrible posture. His portraits of the typical Japanese male were so unflattering they resembled the Yellow Peril posters propagated by the US military during WWII. According to Mizuki, the only way these unattractive Japanese could achieve a slightly higher level of humanity, was to befriend a yokai.
Mizuki’s drawing of the Amabie though, is soft and friendly-looking. She really does seem concerned about the welfare of this archipelago. It’s not a bad picture to carry around, especially in a time when everyone is masked and avoiding eye contact as if the very act of acknowledging another person is a risky undertaking. If a picture of a three-legged mermaid is going to make people feel better about each other, it should probably be framed and put up inside the Diet building.
Suddenly, Japan which was facing a severe fourth wave of coronavirus infections, serious illnesses and death seems to be out of the woods! The number of prefectures (Japan’s equivalent of a state) that were ranked as having the worst coronavirus infection category have suddenly dropped in half. Just in time for the Olympics!
However, things are not quite as they seem. The number of prefectures under Japan’s severest coronavirus infection category dropped AFTER the Ministry of Health, Labor and Welfare revised its method for calculating hospital bed occupancy rates. Japan has a long history of solving problems by lying about the numbers or altering standards to cover the problem.
Two months after the nuclear meltdown in Fukushima in March 2011, the Japanese government raised the allowable exposure to radiation from 1 mSv annually, an international benchmark, to 20 mSv. In 2012, it fiddled with the numbers again.
On June 2, the ministry announced it would no longer include Covid-19 patients waiting for admittance or treated in “general beds” that are not registered as coronavirus-specific when determining bed occupancy. The new guideline decreased the number of stage 4 prefectures with a bed occupancy over 50% from 20 prefectures to 11. The hospital bed occupancy rate is one of several indicators the Japanese government uses to monitor the pandemic and issue or revoke state of emergency orders.
A medical advisor to the ministry has said the Olympics should not commence if Japan is in stage 4 of the pandemic. Therefore, the government and the Japanese Olympic Committee are desperate to ensure that Tokyo and its neighboring prefectures ranked below that most severe category. However, it seems the Olympic organizers are more interested in window-dressing the problem than utilizing the ministry’s data to take life-saving proactive measures.
How The Magic Works!
The Ministry of Health, Labor and Welfare publish weekly reports tracking the key variables used to categorize and document citizens recovering from Covid-19. Hospital bed occupancy rates express the personnel and resource demands placed on the healthcare system.
Last week’s report displaying data collected as of May 26, tallied the national total of Covid-19 hospitalizations at 16,581 and the number of covid-reserved beds at 34,116. Based on the calculation criteria at the time, Japan’s national bed-occupancy rate was 48.6%, dangerously close to the stage 4 threshold of 50% and above. This pre-revision report defined the number of “hospitalized persons” as the sum of patients admitted and awaiting admittance. The shortage of beds has created a waitlist for space. In covid-overwhelmed regions, those determined by doctors as requiring inpatient care must convalesce at home while waiting for a vacancy.
The post-revision survey created using data collected as of June 2no longer included patients not yet admitted in the “hospitalized persons” category. The document further treats the total number of hospitalized persons as separate from patients occupying “covid-reserved” beds with the bed-occupancy rates calculated using the latter value.
Specifically, the total number of covid-19 hospitalizations was 14,482, and 14,264 of those patients occupied 40.8% of the 34,943 covid-reserved beds. The report does not account for the remaining 218 patients. Whether they lie in “general beds” or other spaces are unknown.
In addition, the June 2nd survey introduced several new data categories, including two columns for patients “adjusting” their treatment methods and locations. The main column reports that 8,064 people recuperating from Covid-19 were either “adjusting” their method of medical care, which can vary from staying home to emergency admittance, or their location of treatment. The adjacent sub-column clarified what can be considered an “adjustment” in treatment locations. Three hundred forty-seven people were recorded as “having confirmed hospitalization as their treatment method, but not secured admittance in a medical facility at the time of the survey.” Most likely, patients “confirmed for admittance” but waiting for a bed were regrouped into this “adjusting” classification.
Chief Cabinet Secretary Katsunobu Kato said in the June 7th press conference that the revision aims to nationally unify the calculation method for bed occupancy rates, which previously varied between prefectures. According to Kato, previous reports that considered patients recuperating in “general beds” as “hospitalized persons” did not include the number of occupied “general beds” in the total “covid-reserved” bed tally. He said this skewed the occupancy rates, making some regions appear more medically strained than they were. Kato said the revision would provide a more accurate reflection of Japan’s healthcare system.
The question that many people are asking is the Ministry trying to accurately reflect the state of Japan’s healthcare system or trying to massage the numbers to make it look as if everything is fine. With Japan holding the Olympics in less than 50 days, it seems like a blatant attempt to make things appear better than they.
Failing to account for new data point additions in the denominator of an average calculation can misrepresent the relationship of the share in question to the total whole. However, in pre and post revision reports, the relative burden placed on Japan’s hospitals were measured in terms of total “bed numbers.” A more appropriate revision could have broadened the definition of “covid-reserved” beds to include all occupied covid patients. Furthermore, the ministry could have established a separate category that registered patients awaiting admittance or treated in “general beds” as a surplus that hospitals could not treat with their designated resources.
Excluding patients from an indicator used to judge whether a state of emergency should be declared fails to understand that those omitted from the ministry’s category are spillovers from a healthcare system that is nearing collapse.
The “covid-specific” bed occupancy rate is irrelevant if hundreds of patients requiring medical attention are left at home, awaiting treatment, or invisibly recovering on an unregistered mattress.
by Shoko Plambeck The day my birth records were sent to a Shinto shrine my father skinned a badger and hung its coat above my crib. The tale of my birth supposedly unfolds like this: The day I was born the stars were restless and the earth was tossing a blizzard thick as cream through the Nebraskan plains. My father was on his way to work in his red Chevy when he came across a dash of brown, obscured by the snow like a fainting spell. He shot it, thinking it was a soft furred marten, but what he killed instead was a badger. The badger of the plains. Symbol of earth, grounding and consistency; finding her in such weather conditions was like the moon waxing when it should wane.
Still, he put the creature in the back of his truck. When he got to work, there was a call from my mother: It’s two months early, but I’m going into labour. My grandparents got the same call and flew in from Japan. When my obaachan first saw me she announced, This girl will be named Shoko, spirit in flight, and years later when I moved from place to place, hobby to hobby, man to man, she’d lament naming me so irresponsibly. In a shoebox, I went home.
The badger skin was nailed above my crib and my birth records were sent to the monk at the family Shinto shrine. The results came weeks later. My mother read as I drank eagerly from her; she herself was a dark star but at twenty-four she could not even imagine what that would mean. Only years later would she say that the badger had to be a mother and the unimaginable must have happened to make her split into the fatal snow.
My mother read: The child will need to seek grounding. In the moment she was born the stars were restless and they will reverberate through her blood forever. Before she could read any further, my grandmother snatched the fortune out of her hand and read: bright as Sirius, inconstant as Mercury.
This poem was originally posted in Matador Review but was reposted with permission of the author.
Shoko Plambeck is a writer, traveler, and poet. She studied English literature at Temple University in Tokyo and the University of Vermont. She currently lives in Japan but can’t wait to move back to the US to be with her cockatiel and poetry books again.
Dr Naoto Ueyama, Chairman of Japan Doctors Union called upon the international community to unite and pressure the Japanese government to cancel the Tokyo Olympics scheduled to commence in July.
“I don’t think it can be said that the Olympics can be held in a safe way,” he said.
Ueyama said the international competition, which would gather over 80,000 people including athletes and staff from 200 countries, could distribute existing variants such as the U.K., Brazilian, South African and Indian strains across the globe, or behave as a petri dish for a new potentially more fatal mutation.
“And if that were to happen, the number of victims indeed would be on a number even unthinkable in a conventional war,” Ueyama said.
He noted it’s possible that the games could even produce a variant known as “The Tokyo 2020” strain, something that would make the games live forever in infamy.
Ueyama explained that viruses undergo constant mutations. This is why the annual flu vaccines are updated to accommodate that year’s most prevalent variant. Covid-19 will continue to change, in the process adapting existing mechanisms that circumvent the human immune system to infect a host’s cell with greater efficacy. Ueyama said slow vaccine rollouts that delay the development of herd immunity or gathering large groups of potential carriers together rik giving the different variants further opportunity to mutate.
“The IOC should recognize that they are calling upon the athletes, the people of Japan and global citizens to take on these risks,” Ueyama said. “We will be facing a situation where lives aren’t being lost in a battlefield but lives are being lost as a result of something which should be a peaceful celebration or even a celebration of peace itself.”
Not only could variants be less susceptible to available vaccines, they could also avoid detection by multiplying in areas that aren’t swabbed by current PCR tests. Ueyama said a variant that reproduces in the lungs, for example, would be difficult to catch with PCR tests that collect samples from saliva or nasal swabs. Such a “Tokyo Olympic strain,” as Ueyama coined it, would not only jeopardize developing countries or regions in conflict without access to running water or health care, but endanger vaccinated individuals in countries with aggressive immunization campaigns like the United States.
“The IOC should recognize that they are calling upon the athletes, the people of Japan and global citizens to take on these risks,” Ueyama said. “We will be facing a situation where lives aren’t being lost in a battlefield but lives are being lost as a result of something which should be a peaceful celebration or even a celebration of peace itself.”
Japan’s hospitals are already overwhelmed by the relatively low infection to population ratio. Ueyama said in the city of Osaka, a Covid-19 hot spot under an extended state of emergency, the medical system is facing collapse as patients are told to stay home due to the lack of hospital beds for infected patients. The chairman, who lost a colleague to the virus, said an increasing number of nurses are quitting their jobs as the rising number of patients and work hours strain their other obligations to their children or elderly relatives. The organization is also seeing doctors, especially in the Kansai area, suffer from severe exhaustion and stress.
Covid-19 is highlighting the nation’s deficit in medical personnel. When asked whether university hospitals in Tokyo would begin accepting more covid patients in case of an Olympics induced surge, Ueyama said even if the hospitals provided sufficient treatment facilities or beds, they lack the doctors and nurses needed to fully utilize them. Critical resources are also being stretched thin. Japan is one of many countries suffering the consequence of a serious global anesthetic shortage, without which critical patients can’t be intubated. The inability to implement proper treatments for those in need compounds the strain placed on weary medical practitioners riding Japan’s fourth virus wave.
The timing of the Olympics could further exacerbate the shortage in medical staff and resources. Ueyama said the months of July and August are characterized by a spike in heat stroke patients requiring urgent care. Three years ago, a heat wave following the end of the rainy season hospitalized a record number of people from heat exhaustion. In response to the Japanese government’s request for hospitals in Tokyo and surrounding prefectures to reserve beds for Olympic personnel, Ueyama said that would be implausible.
“During that season, if we imagine also that Covid-19 will not yet be under control, and not only this, we may see a continuing increase in the India strain, it will not be possible for hospitals to provide special treatment to those involved in the Olympics,” he said.
Ueyama said Japan’s belated vaccine rollout is also unlikely to affect Olympic safety. The current phase targeting the 65 and up demographic that makes up 20-30% of the population, is scheduled to conclude at the end of July, overlapping with the first week of the games. Regardless of whether Japan meets this ambitious immunization timeline, the Olympic volunteers that will be interacting with the athletes and their staff are under 65 years old, and therefore ineligible for the vaccine. Ueyama said the daily pcr tests for all Olympic personnel proposed as the compromise in the Tokyo 2020 playbook is insufficient to control and contain the virus.
The doctor criticizes the IOC’s insistence that it is safe to host the games in Japan. He recommended the establishment of a global framework enforced by an international body similar to the IAEA or the UN’s Security Council to deal with the current and future pandemics “to save all of humankind from this crisis.”
“Such a decision (to host the Olympics during a pandemic) is not something just to be made only by the IOC or only by the one host country. I am a fan of the Olympics. However, I do not believe they should go ahead while putting many people at danger and holding them will force many people to make sacrifices even in regard to their life, in order for them to take place.”
Tokyo Governor Yuriko Koike is considering calling off the Olympics.
According to several sources in the Tokyo assembly, over the last week, Koike has had meetings with several top advisors, in which she has asked for their opinions on holding the games with no spectators–and even canceling the games altogether. In the meetings, Koike has been uncharacteristically quiet, asking many questions and listening intently to the answers.
A former advisor to the governor says that this is typical of Koike, when she’s about to make a dramatic unilateral decision. The former advisor told JSRC, “She has no great love for the Games, per se. She was not instrumental in bringing the Olympics to Tokyo and she has no real attachment to them. Public opinion against holding the Olympics is growing all the time. You’ll notice that Koike has not tweeted about the Olympics for weeks now.”
If you have a good memory, you may also recall that as late as March 12th 2020, less than two week before the Olympics were postponed, Koike stated dogmatically, “I can’t even conceive of the Olympics being cancelled or moved to another date.” Apparently, her powers of conception have improved since then.
In the early days of COVID, Japan, under the rule of Shinzo “Bon-Bon” Abe and Tokyo, led by Koike, downplayed the virus in an attempt make sure that the Olympics were held as scheduled. Widespread PCR testing was avoided, because it might have yielded unpleasantly high numbers.
Koike was remarkably silent about the growing infection until the Olympics were officially canceled on March 24. On March 25, Koike suddenly awakened to the rising number of covert covid19 cases in Japan and in her own domain, referring to it as an explosion of infections. She began lobbying for a state of emergency to be declared, bringing the word “lockdown” (ロックダウン）into the popular Japanese vernacular.
Koike is a remarkable political opportunist, as most of her constituents now realize. The contract between the IOC and the city of Tokyo, to hold the Olympics, clearly gives the IOC power to decide whether or not to hold the games, but if Koike openly demands for them to be halted, it’s likely that other Japanese politicians will fall in line.
She may be weighing all her options before becoming the first person in power to say the obvious: holding the the Olympics in COVID19 ravaged Tokyo is a terrible idea. In Osaka, people are dying at home while waiting for hospital beds. Unless Japan remarkably turns back this new wave of infections, things will only get worse before the Olympics begins. Tokyo has asked several prefectures to provide hospitals to take care of the athletes in the case of a major outbreak of disease at the games, and already two have publicly refused.
The lackluster safety measures in place for the Olympics are also alarming in their carelessness.Only 2% of the nation is vaccinated with less than 80 days to go before the games begin. Olympic volunteers and staff, numbering in the thousands will not be vaccinated nor will quarantines be required for those arriving from overseas. Even daily PCR tests for the volunteers will not be provided. The handbook for staff, does not inspire confidence, letting volunteers know, “if you get ill, tough look.” It says bluntly, “We trust that the measures laid out will mitigate the risks and impacts involved in participating in the Games, and we fully count on your support to comply with them. However, despite all the care taken, risks and impacts may not be fully eliminated, and therefore you agree to attend the Olympic and Paralympic Games at your own risk.
The Japanese government under Prime Minister Yoshihide Suga is using the same old tired measures to deal with a virus that has grown more virulent and infectious. What once worked will not work anymore. Japan still continues to undertest, ensuring that non-symptomatic carriers, which are the majority of those infected with the virus, will spread the disease to a wider number of people. Even the lapdog experts who feed the Japanese government the advice they want to hear, are beginning to show signs of panic. One of them advised this week that Japan at least make extensive use of cheap and fast antigen tests, like those used in Germany, in an effort to keep the virus under control.
That’s not to mention the fear that with over 80,000 people coming to Japan from overseas with no mandatory quarantine, that new and more deadly variants of COVID19 will be introduced to Japan. The unvaccinated volunteers who will commute from home, may become the perfect vectors for carrying new lethal strains of COVID19 into Japan–and back to their homelands when they leave this island country.
Kenji Utsunomiya, the lawyer who launched a cancel-the-olympics petition–which gained a quarter of a million signatures in less than two days–hopes that Koike will make the right decision. He has run against her for the office of governor and knows that she is shrewd politician. He is hoping that if she doesn’t listen to public opinion, she might listen to her own political instincts.
Koike has a Trumpian ability to read the winds of public sentiment. While the IOC does have the ultimate authority to cancel the games, by demanding a stop to the fiasco out of professed concern for the safety of people living in Tokyo in Japan and the world, Koike has a marvelous chance to play hero.
If the IOC bends, and postpones another year – which would ensure that Japan is fully vaccinated and that everyone participating in the games is relatively safe, she wins. If the IOC refuses to call off the games and because of the overloaded healthcare systems people –or god forbid athletes––die, the IOC is the villain and not Tokyo. Once again, Koike would be the hero. If the IOC agrees and cancels the Olympics, but then tries to extract ridiculous penalties from Tokyo, they risk alienating other countries from holding the Olympics. And once again Koike, would come out as a hero, one who stood up to an international bully.
For many people here, the IOC with its blatant disregard for the lives of Japanese people–because it desperately wants to collect billions in television rights for the games–is reminiscent of the worst of the yakuza. The IOC motto seems to be: Money before lives, money before honor, money first. If the Olympics are held as planned, you might not have a hard time making citizens here believe that IOC stands for “International Organized Crime”.
Japan is in its third state of emergency now. Koike, facing rising infections this month, warned outsiders, “Do not come to Tokyo now.” A member of Komeito in the National Diet says that Koike also shared that message to Thomas Bach, the head of the IOC, who abruptly cancelled his May 17th trip to Japan. Is it true? Perhaps, Bach cancelled on his own, because visiting Japan to promote the Olympics during a state of emergency and rising COVID19 infections and deaths, would not have earned him a warm welcome. In Osaka, at least 17 people have died waiting for admission to a hospital. Ambulances in Tokyo and other areas are facing long waiting times–several hours– before they can find a hospital that will accept emergency patients. Maybe Koike really did send him a message that he was not welcome right now.
In a recent column in the Washington Post, Sally Jenkins ridiculed IOC Chairman Bach as a conman and dubbed him Baron Von Ripper-Off. In Japan, that was translated as [ぼったくり男爵] and it immediately became one of the most trending words of the years.
Koike is expected to pay a visit to her political godfather, Toshiro Nikai, the Secretary General of the Liberal Democratic Party before making her stance public. But in his earlier remarks this year, which indicated that the Olympics should be called off if they posed a public health hazard, she may already feel she has public approval. All the members of the Tokyo Assembly are on edge wandering what Koike will do but past experience has shown them, the only person who knows what Koike will do is Koike herself. She plays her cards remarkably close to her chest.
A great book about Koike was published in the last year called, 女帝 (The Empress). It describes how manipulative, powerful and savvy Koike can be when she wants to be. I know that betting is not part of the Olympics, just as bribery is not supposed to be part of the Olympics (cough, cough) but in a showdown between the Empress and Baron Von Ripper-Off, I’d put my gold (medals) on the Empress, even at double the odds. She’s got magical powers, the ability to metamorphisize at will, and sometimes has courageous judgement. They don’t call her the green werebadger-dog (緑の狸) for nothing.
😭 Records* is an agency that specifically targets singers outside of Japan who have a passion for anime with hopes of releasing music in Japan. Most of the music released are famous anime song covers. All artists must pay for their own recording and album cover photos.
Once you join 😭 many promises are made to you including performing at their festival, living in Japan, performing on TV in Japan, releasing songs in video games in Japan, etc.
I joined 😭Records when there were just a couple of artists working with the label. I was lied to on what companies the label worked with. So I believed the company to be legit. I was promised by the CEO Hiroaki Usotsuki** that if I record an anime cover album of 5 songs, I could perform at their festival in Japan. This was the main reason why I recorded with them. I’ve performed in Japan before booking my own gigs and thought this would be the same situation. I recorded the five songs and wanted to stop there before moving forward. But the CEO kept asking me to record more. They told me it would be better to have a full album to debut at the festival. I was hesitant but decided to move forward. At the end of my time with 😭 Records I had recorded 20 songs.
After I started recording, over 100 artists were signed to the label. It happened very fast!That’s when I knew I made a big mistake. He started saying that I had to now compete with all the other artists. I had to be a top 10 selling artist to perform at their festival, he said. The festival never happened again. Hiroaki only had the festival a couple times out in Japan and was using it to get people to record.
Because 😭 Records signed so many artists they had to make this website where you sign in to see what songs you can record with them and how much money you were making. The system was never up to date on payment or songs. That very system that they created was recently hacked and a mass email from the hacker was sent warning people of Hiroaki. In that system breach all the banking information of the artists was leaked. I was lucky to have never given them that information.
After the hack occurred many artists contacted each other about it and found out that most of the singers were not getting paid at all. Many artists at this point were with 😭 Records for over five years with no royalty payment.
Once the hack occurred it was also exposed that 😭 Records is not an official company in Japan. They were never registered as a company in Japan.
😭 Records is still accepting applications from foreigners online today. Even though they have never paid their past singers any royalties whatsoever.
This info was also released that 😭 Records also has another company called H●● Agency. H●● Agency is an outsourcing company that brings people to Japan like teachers, construction workers, etc.
This info was exposed that these employees also were not getting paid the proper amount of money or not paid at all. But these employees actually came to Japan with promises of housing arrangements, visa, etc. But all found out very soon that they were stuck in Japan with no place to go. Many had to sleep in the park to figure out a way back home. They also sell the workers to their clients with an outsourcing system with the CEO of H●● taking most if not all of the money.
Hiroaki owns multiple companies with many different names. He will probably get rid of H●● Agency due to everything getting exposed. But he can easily move on to his other companies he has and continues taking advantage of foreigners looking to find a home in Japan.
*Due to vague threats of legal actions and the failure of getting a response from the company in question, we have reluctantly not named the firm here. Within the arts community it is becoming infamous.
**This is not the CEO’s real name. See information above.
I grew up in Missouri, next to McBaine, Missouri, where I rode Bus 57 to school. On Bus 57, there is no Missouree–there is only Mizzou-rah. Riding this bus required learning to understand a little bit of rural Missouri redneck culture—to survive. If there is anything good to be said about redneck rhetoric, it’s that straight talk was generally appreciated and valued. Indeed, Missouri is still called “The Show-Me State” referring to the native demands for actual evidence to back up any far-fetched claims.
I bring all this up because The British Journal of Medicine published an amazing editorial Reconsider this summer’s Olympic and Paralympic games on why Japan should not be hosting the Olympics this year. The editorial goes into clinical detail and is backed up by multiple sources. It’s a brilliant essay but slightly obtuse and the people who should read it, won’t, and the British fondness for diplomatic wording detracts from the message.
So, in order to make the points a little more palatable (easy to understand),, I have channeled my inner redneck to bring you their excellent editorial in plain American, with only slight transgressions from the main text. I am not a 100% real redneck so please pardon any inauthentic phrasing here. I’ve done my best.
The original article is above and the “translation” is below. I hope that you find this elucidating and if you don’t, you are probably just an ignoramus (dumb-shit).
Reconsider this summer’s Olympic and Paralympic games
Serious questions remain about managing the games safely
The government of Japan and the International Olympic Committee are determined to hold the Olympic Games in Tokyo this summer. In February 2021, G7 leaders also supported Japan’s commitment to holding the Olympics and Paralympics in Tokyo (Tokyo 2020) “in a safe and secure manner … as a symbol of global unity in overcoming covid-19.”1 While the determination is encouraging, there has been a lack of transparency about the benefits and risk, and international mass gathering events such as Tokyo 2020 are still neither safe nor secure.
Tokyo Olympics? You can’t fucking do it–No way. Don’t be an asshole
The Japanese or rather their government and the IOC which stands for international Olympic Committee are hell-bent on holding Olympic Games in Tokyo this summer, no matter what, not matter how dangerous, come hell or high water or a tornado or a volcano or this deadly fucking virus. It sounds pretty goddman dangerous to me. The leaders of G7 which are the really wealthy countries, that includes the USA (U-S-A!) they support Japan’s efforts to hold the Olympics and I’m quoting here, “in a safe and secure manner”– as a symbol of global unity and overcoming COVID19. Yada Yada.
Well that gung ho spirit is mighty fine but it’s totally unclear if this is going to be a clusterfuck or whether or not its actually going to be safe. A big international gathering event like the Olympics is “neither safe nor secure” and I’m not sure what the differences between these words is but in other words, it’s pretty goddamn dangerous. It would be like fucking Fern Granger without a condom while everyone knows that Fern will sleep with anyone and she’s not particularly careful and God knows if she had an STD test in the last year. Also I’m not slut-shaming here, because there are guys like Dave down at the Redhill Lounge that are total sluts and bad news, and sexually-transmitted diseases are serious problem and one should always use a condom before engaging in casual sex. I hear you can also get the rona from fucking which I guess makes sense. These Olympics needs a condom and Japan wants to ride raw.
The world is still in the middle of a pandemic. SARS-CoV-2 variants are an international concern, causing a resurgence of covid-19 globally.2 We must accelerate efforts towards containing and ending the pandemic by maintaining public health and social measures, promoting behaviour change, disseminating vaccines widely, and strengthening health systems. Substantial scientific advancements have occurred over the past year, but vaccine rollout has been inequitable, reducing access in many low and middle income countries. Huge uncertainty remains about the trajectory of the pandemic.3
The whole world is in the middle of a pandemic which is like an epidemic that is a pansexual: it will fuck anyone, anytime, anywhere. Just when you thought you had kicked its motherfucking ass, it turns out to have some mean ass cousins that you didn’t know you have to deal with. We call these cousins “variants”. It’s like the Greenhills who live past the railroad near where there used to be a post-office. It’s all one family with different people and they’re all mean and will fuck you up. But in less metaphorical terms these variants keep bringing back the virus like a zombie.
The whole world is in the middle of a pandemic which is like an epidemic that is a pansexual: it will fuck anyone, anytime, anywhere.
Although a special scheme for vaccinating athletes—marshalled by the International Olympic Committee4—may help save lives, it could also encourage vaccine diplomacy, undermine global solidarity (including the Covax global access scheme), and promote vaccine nationalism. Full transparency and clear lines of accountability are critical in any scheme to vaccinate athletes. Furthermore, prioritising athletes over essential workers at high risk in low and middle income countries raises ethical concerns that must be addressed.
We gotta lockdown this sucker by thinking about public health and doing all that stuff we have been doing, like washing our hands, wearing a mask, not spitting at people and not chewing tobacco or blowing smoke in people’s faces, or going to crowded bars getting fucked up. And if you’re one of those no maskers and no vaxxers, fuck you. Fuck you and the station wagon you rode in on.
We have got to VAX as many people as possible. We have got to improve our healthcare. Thanks to science there have been a lot of great things done in the last year but the vaccine rollout has been piss pour and unfair. If you are a poor country, you are like white trash or a minority in the United States and you are not given that vaccine. Nobody knows how this pandemic thing is going to play out.
Although a special scheme for vaccinating athletes—marshalled by the International Olympic Committee4—may help save lives, it could also encourage vaccine diplomacy, undermine global solidarity (including the Covax global access scheme), and promote vaccine nationalism. Full transparency and clear lines of accountability are critical in any scheme to vaccinate athletes. Furthermore, prioritising athletes over essential workers at high risk in low and middle income countries raises ethical concerns that must be addressed.
The Internationl Olympic Committee could do a lot more than just vaccinating athletes but they don’t give a shit about ordinary folk. If you ask us, essential workers which is like doctors and nurses and farmers and stuff should be a priority in getting vaccinated. Giving these coddled athletes the vaccines before other people in poor and middle-class countries is pretty shady and pretty shitty. It’s an ethical problem. It ain’t right. In case you don’t get it, the IOC are a bunch of assholes.
Unlike other countries in the Asia-Pacific region, Japan has not yet contained covid-19 transmission.5 Despite its poor performance,6 Japan still invokes exceptionalism and continues to conceptualise covid-19 within previous planning for pandemic influenza.5 The second state of emergency in the Greater Tokyo area was lifted in late March7 despite early indications of a resurgence and an increase in covid-19 patients with variants of concern, which have now spread across Japan.89
The country’s limited testing capacity and sluggish vaccine rollout6 have been attributed to lack of political leadership.5 Even healthcare workers and other high risk populations will not have access to vaccines before Tokyo 2020, to say nothing of the general population. To properly protect athletes from covid-19, Japan must develop and implement a clear strategy to eliminate community transmission within its borders,5 as Australia did before the Australian Open tennis tournament.
Suga Couldn’t Even Drive A Tractor With Training Wheels
Unlike their Asian neighbors—hey Taiwan, nice job!—Japan has not licked this virus. In fact they are getting their ass kicked. Despite doing a shady job in handling the virus. Japan still thinks they are so so special and they keep treating this virus like it’s the flu which is pretty stupid. Stupid is as stupid does. Japan had a second state of emergency in the greater Tokyo area which is like Tokyo in places around Tokyo. It did not accomplish jackshit. They lifted the emergency while infections were rising and the weird mutant viruses were showing up all over Japan. Any dumbshit could see that there would be another resurgence like the Taliban in Afghanistan. Anyway, these killer mutant bad ass viruses are now all over Japan.
The leaders of Japan can’t tell there assholes from their mouths. Japan has a crappy capacity to test people for the virus. Their vaccine rollout is so goddamn slow that you would think the space time continuum in the country is in slow motion, like when you film something in slow motion on an iPhone, if you can afford an iPhone, or you have a friend who has an iPhone. Maybe you can also film things in slow motion on an Android phone but all i have is this old flip phone and that’s fine with me. Healthcare workers and old people and people who really need that vaccine are not going to get it before the Tokyo Olympics starts. And everybody else, they’re pretty much fucked. If Japan is going to protect the athletes that come there to play in these games, they need to get their shit together. They need to have a plan to stop the transmission, in other words, the spread of this virus within its own borders. You know who did this good? Australia did this. Australia did it before the Australian Open Tennis Tournament. They handled the virus really good if you don’t mind me saying.
Japan and the International Olympic Committee must also agree operational plans based on a robust science and share them with the international community. Waiving quarantine for incoming athletes, officials, broadcasters, press, and marketing partners10 risks importing and spreading covid-19 variants of concern. While international spectators will be excluded from the games,11cases could rise across Japan and be exported globally because of increased domestic travel—as encouraged by Japan’s official campaigns in 2020.51213Entrants will be asked to download Japan’s covid-19 contact tracing app,10 but this is known to be unreliable.14
The maximum allowable number of domestic spectators is still pending,11 but an overwhelmed healthcare system combined with an ineffective test, trace, and isolate scheme51213 could seriously undermine Japan’s ability to manage Tokyo 2020 safely and contain any outbreak caused by mass mobilisation.
Japan and the international Olympic Committee must create plans that are based on solid science and they need to share them with everyone in the whole wide world. By not requiring quarantines for athletes officials broadcasters press and marketing partners, there’s a pretty good chance that they are going to import some nasty mutant killer viruses into Japan. That will really suck.
Sure there will be no spectators at the Olympic games, that don’t mean it’s safe. There are 8000 ways this could get fucked up. You could have the virus go crazy in Japan and be exported on a global level—like they did with Pokemon, but you don’t want to catch them all. You don’t even want to catch one of these Pokemon. Japan has done this sort of fuck-up before and they are going to do it again. Japan had this dumb ass domestic tourism promoting program in the middle the pandemic called Go To Travel and the country has Gone To Hell. Those who are participating in the event are asked to download Japan’s shitty contact tracing app but it doesn’t work and you can’t count on it and it’s doubling down on stupidity
Sure there will be no spectators at the Olympic games, that don’t mean it’s safe. There are 8 millions ways this could go sideways. You could have the virus go crazy in Japan and be exported on a global level—like they did with Pokemon, but you don’t want to catch them all. You don’t even want to catch one of these Pokemon.
Nobody knows how many people will be watching or participating in the games but when you have an healthcare system that is overloaded and a worthless system for tracking testing and isolating people with the virus, you have a recipe for disaster. When you got a lot of people moving around you got a lot of ways to spread this virus. That should be pretty obvious to anyone who doesn’t have their head up their ass.
Plans to hold the Olympic and Paralympic games this summer must be reconsidered as a matter of urgency. The whole global community recognises the need to contain the pandemic and save lives. Holding Tokyo 2020 for domestic political and economic purposes— ignoring scientific and moral imperatives—is contradictory to Japan’s commitment to global health and human security.
Assholes and Athletes First, Common Folk Can Suck A Donkey Dick
Is this really so-I’m-going-to-shit-my-pants-if-I-don’t-go-to-the-bathroom-now urgent do we have to have the Olympics this year? The whole world except the IOC and Japan cares about saving lives and kicking the ass of this pandemic. If Japan actually gives a shit about the health of the world and human beings in general, they should not be ignoring science and being nice to other people, just because a bunch of old bastards want some glory and some money. When you think about the whole spiel about Olympic values, world unity and the human spirit and all that, holding the 2020 Olympics is a bunch of hypocritical bullshit. Fuck that. When we say ‘reconsider’, we mean get your head out of your ass and postpone it or cancel it, you bloody bastards. Thank you! I hope you got that.
There is a Japanese saying, (悪因悪果) that “from bad beginnings come bad endings”. Holding the Tokyo 2020 Olympics in the midst of a pandemic will not end well.
The Tokyo 2020 Olympics begin with a bribe and lie. That lie was told to the world when Prime Minister Abe assured them that Tokyo 2020 Olympics would be safe because the nuclear disaster at Fukushima was under control. It wasn’t under control then and it isn’t now. Deadly radioactive waste is spilling from 8000 corroded containers on site, the company running the operation, Tokyo Electric Power Company Holdings, will dump the tons of radioactive water on the site into the ocean in two years. They will keep dumping the water for years after, because sea water has to be pumped into the core to keep cooling the remains of the reactor.
The Tokyo 2020 Olympics also begin with a bribe. That bride was given from the government through the Japan Olympic Committee (JOC) and channeled by Dentsu, the largest advertising firm in Japan, to former members of the IOC (International Olympic Commission) to make sure that Japan won the bid. The French authorities investigated and the head of Japan’s Olympic commission resigned in disgrace. No one at the IOC or the JOC gives a fuck.
It bears repeating, if Fukushima nuclear disaster was really under control when Prime Minister Abe made that lie in 2014, the Japanese government wouldn’t be unilaterally deciding to dump nuclear contaminated waste into the ocean two years from now.
Now Japan claims that it has the pandemic under control.
“Come to Tokyo! It’s perfectly safe!”
It’s so safe that the government has banned attendance at all sporting events starting today—and plans to hold the world’s largest sporting event in three months. The safety protocols in place are underwhelming.
The 2020 Olympics which are very likely to be a catalyst for creating new and more terrible variance of the coronavirus, looks like a biological nuclear disaster waiting to happen. But just as Japan ignored warnings and coverups that led to the 2011 deadly disaster which displaced 160,000 people and will pollute the world for years to come, they are ignoring all sensible arguments to postpone or cancel the Olympics this year
The Tokyo Olympics are not something that the Japanese people want, they are something that a few old men in power want to hold desperately so they have something to add to their retirement scrapbooks. The majority of the Japanese people, nearly 80% do not want the Olympics to be held this year or want it be canceled. That is wise. Japan is in the middle of a state of emergency as coronavirus number surge here again, and anemic and poorly thought out countermeasures failed to stop the spread of the disease. People are dying and their dying faster than they have before. It took one year for the first 4000 people to die (January 16 2020–January 6 2021). The next 4000 died in less than two months. Today, 10,000 people will have died from COVID19 here. Neighboring countries in Asia have done much better.
At one point in time Japan’s Minister of Finance, bragged that Japan was able to handle the coronavirus without lockdowns or other stringent measures because of the superiority of the Japanese people. He can’t make that claim now. If you compare Japan to the United States or other countries in Europe, it seems to be doing very well, at least in terms of mortality. However if you could compare Japan to its Asian neighbors, it’s the worst kid on the block. Japan’s per 1000 people testing ratio is worse than Kazakhstan. It has refused to follow the successful examples of other countries in the region. Now there is a bit of a mystery as to why the death toll in Asia is so low, with theories that the genes are different or that an earlier less virulent form of the disease is already given people immunity, are that the BCG vaccine which was widely used in Asia especially the so-called Tokyo strain, gave those who received it what is called trained immunity. No one knows the answer. But here’s how it shakes out
Taiwan which has 1/5 the population of Japan, was the first country to warn the world of the, deadly virus, originating in China. Taiwan, thanks to strong leadership and a swift response, has done a remarkable job of containing the virus, without vaccines, so the people there are now living more or less a normal life. Korea, Vietnam, Thailand, Singapore, have all dealt with the virus better than Japan, if you count the number of deaths as a bear meter.
Singapore, Thailand, Vietnam, Hong Kong each country has had less than 100 deaths. Taiwan has only had 12 deaths. Even when adjusting the numbers of deaths to the population of each country, Japan has done a dismal job.
Japan now has 10,000 people dead from the coronavirus and more to come. Why has Japan done such a dismal job of protecting its own people from this virus?
Because time and time again the insane desire to put on the Olympics no matter what, has encouraged the country to take half ass measures to pretend that everything is all right, to squander opportunities to get the disease under control, and to put saving face before saving lives.
Tokyo is now in its 3rd State of Emergency. It will be lifted when the head of the IOC comes to visit the country. “We can’t have the IOC visiting Tokyo during a state of emergency, can we?”
Ask yourself, are the Tokyo 2020 Olympics worth holding if even one person dies as a result? How many deaths are acceptable?
Japan has wanted to save face over saving lives from the first reports of the deadly virus being issued from Taiwan—-the same day, January 16th, 2020 Japan had its first COVID19 case. When the infected cruise ship, The Diamond Princess, arrived on the shores of Japan, this nation refused to let the passengers be taken off board and treated at hospitals, because they didn’t want the numbers of infected and dead to be counted as Japan’s number. That wouldn’t look good for the Olympic Committee. So they kept them on board, effectively turning the ship into a giant floating Petri dish.
Then the government let the Japanese passengers leave the ship after insufficient testing and despite warnings that passengers not showing symptoms might still be carrying the disease. They went home by public transport—spreading the disease nationwide. Several turned out to be infected—the total number hasn’t been made public.
It also became clear that health care workers who had been aboard the Diamond Princess and staff from the Ministry of Health had become infected. However, at first the Japanese government refused to test them. Refused. And when they did test them, sure enough, there were infections.
Japan’s first cluster of coronovirus cases off the Diamond Princess was the Ministry of Health. It has been a clusterfuck ever since. The Olympics obsessed Abe government as well as Tokyo Governor Yuriko Koike seemed unconcerned about the coronavirus for weeks. Abe wined and dined the media while the virus was spreading. Koike barely mentioned the word until—-the Olympics were officially postponed on March 23rd 2020. The next day, Koike sounded the alarm bells, calling for a lockdown and the number of reported coronavirus cases miraculously surged. What a coincidence!
Japan has ignored the successful examples of other nations and steadfastly refused to test widely or test wisely. In the midst of the pandemic, the Japanese government ran a domestic tourism campaign, Go To Travel, which ensured that there was nowhere safe in the country from the coronavirus. Misguided efforts to prioritize the Olympics, to make Japan appear safer than it is, have delayed serious countermeasures and as a result, people have died. The mismanagement is so great that it is equivalent to professional negligence resulting in death and injury.
You could and you will argue that Japan has done so much better than the US or England. The relatives and loved ones of the 10,000 dead will tell you this irrelevant.
The Tokyo Olympics have already killed hundreds of people. They have been killed because priorities were screwed. If the Olympics continues, more people will die. Is even one death acceptable to hold what are, once you take away the hyperbole, simply games? Even one of Japan’s top athletes was brave enough to say what should be said, that human lives were more important than an international competition.
We know that the IOC has no moral compass. They have no qualms about hosting Olympics in China which is committing general genocide against a minority of its people. The only reason the IOC is not holding the Olympics in North Korea is the hermit Kingdom just doesn’t have enough money.
We should change the name of the IOC to stand for the International Oligarch Club, because that’s whom they appear to be serving.
Almost every media outlet in Japan is a sponsor of the Olympics, and having become a sponsor they have also become an accomplice in promoting the Olympics above public safety, and they should be ashamed of themselves. They aren’t.
Japan’s Olympic Committee will turn a blind eye to corruption, to bribes, to yakuza influence, to the real possibility that athletes die from heatstroke amidst Japan’s notoriously brutal summers.
Maybe I’m naïve, but if Japan and or rather the government of Japan, and the IOC actually gave a damn about the ideals espoused in the Olympics, they would suck up their losses and postpone the games to next year. And they hold them in the autumn (as they did in 1964) so fewer people die, or cancel the damn things altogether.
Japan’s Finance Minister Taro Aso also who asserted so stupidly that Japan’s so-called victory over the novel coronavirus was due to Japanese superior was right about one thing. He called the the Tokyo 2020 Olympics “cursed”
He’s right. For the sake of all the nations participating in the optics, and all the people living in Japan, it’s time to end that curse you. We only need two magic words, “Postpone” or “Cancel”.
Let’s see if the greedy clowns running the Tokyo 2020 Olympics have any decency and do the right thing, but I suspect if compassion were a Olympic event, the organizers wouldn’t even win a bronze medal.
The Tokyo Olympics (#Toxic2020) are a terrible idea in the middle of a pandemic—and were bought with a bribe and won with a lie. They do indeed seem to be cursed. If they are held as planned, it is likely to spread new and deadly variants of COVID19 to the public in Japan, and participants here may take back, along with their medals, new and deadly variants from Japan.
Time to end the curse. Let the IOC and the JOC know how you feel, before it’s too late.
Featuring 14 Japan-Based Artists & Over 100 Pieces of Artwork
With Spring comes new beginnings! Tokyo Art Studios is thrilled to announce their inaugural exhibition, titled “Spring Healing”, which features over 100 artworks by 14 emerging and establishedartists based in Japan. The “Spring Healing” exhibition runs until March 28 2021.
The exhibition highlights artist experiences in Japan using varying aesthetics relating to their mediums, including oils, acrylic, watercolor, illustrations, silkscreen, and photography. The artists hail from Japan and around the world, but all call Japan home today. The themes of Japan’s nature, arts and society, are woven into all the pieces.
All artworks can be viewed online at a later date but come see them in person while you can. Some featured artists include:
Johnna Slaby is an abstract artist born and raised in Japan, and currently works between Japan, the UK, and the US. Utilizing various materials from acrylics to coffee, she creates abstract pieces that are reminiscent of a late-afternoon coffee or the golden hour near a river. Through the experiences and stories that she comes across during her travels and life, she works them into pieces to create memories people can see. From her large canvas pieces to her intimate paper studies, she dissects both mundane and profound moments of life, continuing to ask, What does it mean to be alive?
Shinjiro Tanaka is an artist who expresses the infinite possibilities of simple lines by combining contradictory elements such as calmness and passion, past and future, and life and death. His works are not limited to canvas painting, but also include murals, apparel, three-dimensional objects, and digital art. Born in CA in 1985, he graduated from Keio University in 2008 and moved to NYC after working for Dentsu. He brings a variety of experiences to his art, including working as a music producer’s assistant and Performing with Nile Rodgers and CHIC, launching the apparel brand BSWK, and performing at Heisei Nakamura-za in New York. After returning to Japan, he held his first solo exhibition “FACE” in 2018; at the end of 2018, he performed live art on the streets of New York for 30 days, and the following year held his solo exhibition “NYC STREET ART PROJECT”. The same year, he won the ART BATTLE TOKYO competition and has been working unconventionally in Japan and abroad, exhibiting at a gallery in London and creating murals on the streets.
Keiko Takeda’s practice allows her to express her favorite places and unknown corners of the world through colors and shapes. Each subject is made warmer with her brush as she believes that colors have feelings that embody our own emotions. Keiko has shown her work in many exhibitions, both solo and group shows.
Marie Ikura studied art, and more specifically painting, while at Tama Art University before becoming a professional artist whose signature style is based on live art. Often, Marie creates live paintings that share space, time, and music with the people present where her work is ever-evolving as the paint scatters, making sounds such as “voice of color”. In addition, she engages in participatory art like wearing art or consuming art. Her live work has taken her to regions in Europe and Southeast Asia.
A new Tokyo gallery which opened this March (2021) – Tokyo Art Studio strives to provide a platform for the global community of emerging artists based in Japan. Through exhibitions and programming, TAS encourages our community to creatively connect with one another through the power of art and dialogue. To learn more about Tokyo Art Studio
The Studio is located at 3-17 -12 Minami Azabu, Minato-ku, Tokyo
Visits outside of exhibit times are by appointment only.
Email and questions or request for interviews to contact@TokyoArtStudioGallery.com.
Japan has a unique way of celebrating western holidays. On Christmas Eve, men and women check into Japan’s ubiquitous, pay by the hour, slightly kinky boutique hotels, also known as “love hotels” and celebrate the event with raucous but tasteful intercourse.
On Valentine’s Day, the women buy chocolates for men. The men reciprocate a month later on White Day, a candy industry invented holiday, by saying thanks for their expensive chocolate gifts with cheap white chocolates.
The whole holiday is a huge headache for many Japanese women who not only buy chocolates for the most important lover in their life, which may not necessarily be their boyfriend, or husband, or even a man at all–but they also have to buy and give chocolates to work acquaintances and close male friends. The chocolates that you give to your lover are called 本命チョコ (true love chocolates). Those you give out of obligation (義理) are called giri-choco (義理チョコ).
Obviously, some of this self-reporting is dubious and simply black humor but it’s not altogether an unknown practice and reports of it date back at least to 2011.
There seems to be a primitive belief in Japan that one’s blood or parts of the body have magical powers of attraction and that by having your true love consume it, that they will become a part of you or inseparable. In other words, if you are the one in love but not your partner (片思い）, having him drink your blood is believed to make you fall in love with each other equally. (両思い).
The insertion of bodily fluids into chocolates is considered to be a sort of black magic (黒魔術) or a spell/majinai（呪い). Or perhaps, women just do it because a popular website reported it as new trend. In Japan, what is reported to be a trend, often becomes a trend based on that report. The news makes the news. Of course, one respondent to JSRC explained her reasons for putting her blood in the chocolate as simply, “I thought it would make the chocolate taste better.” (血液を入れたら美味しくなるかと思ったから)
Ideally, says the blogosphere, if you are going to lace your true love’s chocolates with blood, menstrual blood is the most powerful. For those women to be having their period during Valentine’s Day is an auspicious sign. Women are advised that if they don’t have blood to give, to try fingernails, skin, or other materials from their own body.
We agree that the “bloody valentines” are not a trend, and probably only made only by a fringe element in Japan but there you go. Japan apparently isn’t the only place where the magical attractive powers of a woman’s blood in the food of her man are supposed to to make him a love slave. This is allegedly a common voodoo belief as well. However, in Japan they seem to be more methodical in how to do it, including recipe suggestions—even if some of that is in jest.
It goes without saying that consuming the blood of another person is probably not healthy. And the jury is out on the efficacy of chocolate’s sterilization of harmful viruses in the red elixir of life. So for you lucky guys in Japan getting a box of chocolates from your “true love” or would be “true love” ; be sure to get vaccinated first and consume carefully. If you suddenly find yourself feeling strongly for your lover in what was once a one-sided relationship, well then you’ll know something magical is happening.
Happy Valentine’s Day.
Note: This article was originally written without one tasteless pop-culture reference to horror/slasher film “My Blood Valentine.” Angela Kubo, food writer, gracefully contributed to this report.
Japan Subculture Research Center is proud to present the latest addition to a series of short stories, by our resident book reviewer and social commentator, Kaori Shoji, on the often tragically mismatched marriages of foreign men and Japanese women–The Amazing Japanese Wife. If you see echoes of someone you know or yourself in this story, be rest assured that you’re a cliche—but take solace in the fact that misery is universal. This new story is apocryphal in the sense that the protagonist is unmarried–but seeking to be married.
In high school, Kimie read a novel about a woman who lived in a shack that was sinking into a sand pit. One day, sheer chance leads a man–an outsider–to wander into the woman’s shack. Initially, she’s kind and welcoming but she takes steps to ensure that the man can’t leave. Soon she sets him to work shoveling the ever-present sand out of her door, which she herself has been doing everyday for years. Otherwise, the sand will claim the shack completely and the woman will have no place to live.
At the time, Kimie was sixteen and was reveling in the power of her sexuality. She didn’t need to trap a man in the sand to get him to do anything–most of them were putty in the hands of a girl in a school uniform. When she stood on the platform of the train station she could feel the particles in the air around her change and shift, as men craned their necks to get a better look at the back of her knees and her neck and her long, perfect hair. A man in a neat, expensive-looking suit once gazed at her intently and pressed a 10,000 yen bill in her hand. “This is so you can kiss me later,” he whispered, before striding rapidly away.
For all that, the woman in the shack that was sinking into the sand, haunted Kimie. As she grew older it seemed she was turning into this woman, shoveling out sand alongside the man she had trapped. She knew exactly how this woman felt, and how earnestly she needed the man in her sand blown life. After she hit her forties, Kimie identified more with the man. She could picture him, desperately clawing at the sand, eyes darting wildly as he searched for a way to escape.
Kimie had turned 47, and was living with her mother in the same house she had lived in since childhood.
Three weeks into the pandemic shut-down, Kimie felt her synapses fraying, and then unraveling. Her hair was falling out in chunks and her skin was clammy to the touch in some places, while in others it was dry and chilly. The soles of her feet had the texture of old, cracked rubber. She would get up in the morning, and too distracted to open the curtains, would immediately turn on the news, mentally preparing for the day’s dreary horrors as if they were a mere extension of her fitful nightmares.
“Kimi-chan, Kimi-chan!” After half an hour of staring at the screen, the calls of her mother from the kitchen downstairs, would alert her to the fact that she had procrastinated long enough. It was time to face her mother at the table, over coffee and toast with synthetic butter and cheap jam.
The sight of her mother, aged 77, instilled a sense of silent panic deep within Kimie’s soul. This is where I’m going, this is what I’ll look like. She knew such thoughts were vain and unworthy but she had decided long ago that it was okay to have them. Until five years ago when her father was still alive, Kimie could convince herself that she valued her parents because they brought her up and sacrificed much for this life of hers. In her youth, this life had seemed to be the most enticing item in the whole shop. She had pointed to it with her finger and it became hers, gift-wrapped and bow-tied. The bill had been sent round to her father, who paid without complaint. But now the sand was getting into the nooks and nannies and crevices of her pretty little life.
On good days, Kimie would tick off her milestones in her mind, if only to remind herself that she was special, and her life was, if not completely wonderful then surely presentable. A semester in a high school in Missouri, courtesy of a school-sponsored home stay program. She had called her father collect to ask for 500 extra dollars to spend on a prom dress, subsequently torn in three places by her geeky, fumbling boyfriend as he frantically groped her in his parents’ car. A year in Pennsylvania during university because she had insisted to her father that she needed to improve her English in order to land a good job. Her father had wired 800 dollars into her account every month so she could eat well, go to parties and well, improve her English. (Which she did! She scored 900 on TOEIC!) A trip to Italy and France as a graduation present. At the time, all these things made enormous sense to her, and besides, her mother had encouraged her every step of the way. “I want you to have the life that I could never have, Kimi-chan,” she intoned, the closest thing her mother ever came to a prayer. She would also say, “The world is so different from when I was young. I had no choices, no options, nothing but the life that was put in front of me.” This was her mother’s mantra, pulled out whenever she got into a fight with her husband or daughter, knowing it would make them feel guilty enough to shut up and back off.
Kimie had allowed herself to buy into the myth that her mother, comfortably ensconced in their house in a Tokyo suburb purchased with a 30-year mortgage, had been abused and victimized by the Japanese social system. By embracing that myth Kimie took it upon herself–the brilliant girl who had studied in the US, could speak English and got a job in a bank–to be happy and successful. This would compensate for her mother’s apparently miserable and downtrodden existence. Kimie had believed she was doing the right thing, only to realize in middle age that she was trapped, a prisoner in the cell of her own bedroom.
Kimie’s younger brother had always rebelled against their parents and left home at the same time he chose a university in the northern tip of Japan–as far away from Tokyo as he could get without going abroad. Relatives had pitied her brother, he chose a national university with low tuition and turned down their father’s offer of a loan so he could rent an apartment. Instead, Kimie’s brother Youki spent four years in a cramped, filthy college dorm. Occasionally, he called to let his family know he was all right. After graduation, he stopped by to say he had found a job at a mid-sized electronics manufacturer. Youki had none of the privileges Kimie had taken for granted but he gained the kind of strength and freedom she couldn’t even fathom. Now, Kimie found it hard to wrap her mind around the fact that her brother had his own house, a family, even a dog–an elegant Dalmatian named Sabu whom she had seen only once. Youki had left and never came back. She had been the cosseted, dutiful daughter who stayed, and stayed and stayed at home. “At least I have you, Kimi-chan,” her mother liked to say. “As long as you’re still here, I have nothing to complain about, really.”
Kimie felt as if her insides had dried out and her blood vessels were clogged with sand. Did the woman in the novel die in the end? Kimie couldn’t remember but neither could she recall when she had her last period.
“Kimi-chan, are you working today?” Her mother, chewing toast, tossed the question in the air and Kimie nodded with a small grunt. There was a Zoom conference at 3PM for which she planned to turn the camera off. Until then she could pretend to do some paperwork, answer some emails, make a few calls. How long would that take? Maybe a couple of hours. Even with the Zoom conference slotted in, there were still ten or more waking hours that had to be whiled away somehow, secluded in her prison cell. Putting her dishes in the sink for her mother to wash, Kimie plodded to the bathroom to brush her teeth and wash her face. She saw no reason to change out of her pajamas, it wasn’t like she was going anywhere.
Kimie didn’t like life under the pandemic. At times, the strain of being cooped up inside a small house with her mother felt intolerable. But she hated her pre-Covid life even more, with a ferociousness that had her contemplating suicide at least three nights a week.
In late 2019 Kimie had an epiphany: instead of dying she would get married! Marriage would at least, enable her to leave her mother and the wretched house. In January, she signed up with a ‘konkatsu (marriage agency),’ dutifully paying the 300,000 yen registration fee and answering each and every match-up question. She understood from the hour-long meeting with the agency’s ‘counselor’ that these days, it was quite common for women in their 40s and 50s to look for partners, but the road to an actual wedding could take longer than expected. The 300,000 yen fee would cover her match-ups for up to one year. “What happens when a year goes by and I’m still single?,” Kimie had asked and the counselor, intimidating with her glowing skin and sleek hair, had chirped that most women found someone within 6 months. “Our advice is: try them out. Most of our clients haven’t dated in awhile and they’re all a bit rusty. We find that when the woman takes the lead, everything tends to fall in place. So don’t say no until you’ve tried them out!”
After screening a half dozen applicants, Kimie settled on the 56 year old Yamanishi-san, whose portrait photo reminded her a little of her father when he was that age. Yamanishi-san’s texts were charming; he seemed to know how to strike just the right tone between elaborately polite and paternally friendly. They agreed to meet for lunch in a kaiseki restaurant (his choice) in the posh district of Ginza, where he had booked an alcove facing a Japanese garden. “I love gardens in the winter. They’re so calm and soothing,” he texted, and Kimie felt a little thrill of anticipation. It had been a long time since she had been courted, on any level, by a man. Maybe she really was about to get a ticket out of the sand shack–her private nickname for home.
Exactly 24 hours before the appointed time, she had her roots done at an expensive salon in Aoyama. Two weeks prior to that, she had bought a dress at a department store, along with a fresh pair of panty hose and brown leather pumps. On the day, she scrutinized herself in the mirror and decided she didn’t look a day over thirty-nine. Saying nothing to her mother, Kimie went to the restaurant with as little anxiety as she could manage. If this worked out, she would break the news to her mother gently, and suggest moving to a house in the immediate vicinity so they could visit often.
Yamanishi-san turned out to be a bit heavier than his photo, and with noticeably less hair but Kimie was willing to overlook these minor flaws. What was much more jarring, was the rift between his digital texts and his real life persona. Yamanishi-san didn’t even look at the garden but kept his gaze firmly on Kimie’s chest, as if he were a chef contemplating the char marks on a grilled steak. “You have a good body for a woman of your age,” he said. “Have you done much sports in school? I like a woman with good muscle tone.” Kimie smiled and said no, not really, she had been too busy studying English.
“Ah, yes! I read that in your resume. You’re not some idiotic female with zero skills, you’ve been out in the world and you can speak English! My mother would like that. She used to be a teacher in her day. She likes women with knowledge and work experience. She can’t stand dumb girls.”
The conversation went on in this vein and Kimie could hardly bring herself to sample the meal, made up of exquisite morsels of food artistically displayed on polished lacquerware. All she wanted to do now was go home, and slip into bed with her phone. She stopped listening to Yamanishi-san altogether and thought about Spotify. She really should update her playlists.
Suddenly, in the middle of wresting a thin piece of radish from a tiny portion of soup, Yamanishi-san fixed her with an intense stare and said, “Okay, I seriously have to ask you this question if we are going to take this relationship any further. What color is your that?”
Kimie could feel her cheeks tingle, and then burn, and could only mimic the last word in his question. “That?” she blurted, like a fool, she thought. Yamanishi-san nodded vigorously and said, “Yes, your that. You know, I can almost tolerate black nipples though I would much prefer them to be a lighter color. But a woman’s, you know, that–should never be dark. If we are to have sex, I don’t think I can perform very well if your that is a dark color.”
After a full ten seconds of silence in which Kimie sat there, her face turned desperately to the winter garden which struck her as being dull and ugly, Yamanishi san said in a gentler tone, “I’m sorry to have to ask you. But this is…not love, it’s not dating, don’t you see? This is an arrangement preceding marriage. I think that you are a smart, modern woman and maybe we could come to an understanding, the two of us. But neither of us is young, and there’s no time for beating around the bush. I have my priorities and I am being honest about them. Won’t you give me an answer?”
“I don’t know. I don’t usually look.” With that, Kimie stood up, clutching her handbag, and walked clumsily to the reception area where she asked for her coat. As soon as she was out of the restaurant, she grabbed her phone and blocked Yamanishi-san’s number after deleting all his texts.
Kimie’s thoughts often wandered back to that lunch, but the memories were not of Yamanishi-san. Indeed, within hours of that experience he had felt like a figment of her imagination, spawned as the result of the meeting with the chirping counselor and her stupid advice.
What Kimie recalls is how, as soon as she had gotten home and climbed the staircase to her room, she stripped off her coat and dress and peeled off her pantyhose. She took a mirror from her make-up drawer and held it close to her vagina. For several seconds, she had to struggle to see, but when she got a good enough view, she let out a sigh of relief. Her ‘that’ wasn’t black. In fact, the color could even be described as being on the light side. “If we are to have sex,” she whispered to herself. Then she had put the mirror away, pulled up her panties and got into bed. She could hear her mother calling her name from the kitchen but she shut her eyes tight and willed herself not to hear. The sand was seeping into her room, gathering in mounds all around her bed, lulling her to sleep. She would shovel it out later.
Note: Ms. Shoji should be credited for coining the word WAM (Western Anglo-Saxon Men) also (White American Men)–a more understandable term for the Charisma-man type of entitled self-important foreigners that once flooded these shores but now mostly live in Hong Kong, Beijing, or Singapore. Also, it should be noted that Ms. Shoji has always been an equal opportunity misanthrope, as evidenced in her book review entitled 21 Reasons Why Japanese Men Suck.
It’s Valentine’s Day again in Japan or it will be soon….And while Valentine’s Day is a mutual exchange of gifts and professions of love in the West, in Japan it’s a holiday where women give expensive fine chocolate to the men they love and crappy obligatory chocolate to the men they work with or work for, known as 義理チョコ (giri-choko) or “obligation chocolates.”
According to Encyclopedia Aramata, Valentine’s Day was first introduced into Japan in February of 1958 by an employee of Mary Chocolate Co. Ltd, who had heard about the European chocolate exchanges between couples from a friend living in Paris He decided it would be a brilliant marketing technique in Japan so he organized a collaboration with Isetan Department Store in Shinjuku, Tokyo. It was an incredible….failure. “During one week we sold only about three chocolates worth 170 yen at that time,” an employee recalled. Yet this employee persisted, later becoming the president of the company, and by the 1980s, he and Japan’s chocolate industry, along with the department stores, had enshrined Valentine’s Day as a holiday that is “the only day of the year a woman confesses her love through presenting chocolate.” The spirit of love.
But of course, as time went by, giving chocolate became something women were expected to do for not only the their “true love” but people at work, their bosses, their friends, and even, their brothers. 義理チョコ (giri-choko) aka “obligation chocolate” has branched off into “友チョコ (tomo-choko)” chocolate for friends, 世話チョコ (sewa-choko), chocolate for people who’ve looked after you, 自分チョコ (jibun-choko), a present for yourself, and even the rare 逆チョコ (gyaku-choko) —the rare event when a man gives chocolate to a woman on Valentine’s Day (revolutionary).
When we say “Valentine’s Day” in Japan, it doesn’t quite mean what it means in the West. (We’ll talk about White Day in March). And if you think about it, what do we really mean when we talk about love? Japan has some very specific terms for discussing and classifying love. Although the terms can be expressed in English, the compactness of Japanese words for sex, love, and everything in between is quite charming.
Japan has many words for love and sex. It’s surprisingly rich in words for love such as 友愛 (the love between friends) and 親愛 (love between family members) and of course 恋愛 (passionate love) . Here are some of the words you may find useful as you travel through love hotel island.
*出会い（Deai）–“meeting people” Also used to describe dating sites 出会い系サイト and one-night stands.
不倫 (Furin)-“adultery, infidelity.” Has more of a negative connotation than uwaki
慈愛(Jiai)–compassionate love. Much like the love a parent feels for their child–a desire for the happiness and well-being of another. When the Dalai Lama speaks of love in Japanese, this is often the word used to translate his words.
*浮気 (Uwaki) –1) to describe someone who can romantically love many people 2) infidelity; an affair 3) being in love with in someone other than your partner 4) (old usage) cheerful and gorgeous
*恋人 (Koibito) “lover”
*熱愛 (Netsu-ai) “passionate love”
*恋愛 (Ren-ai) “romantic love” A word very popular in Japanese woman’s magazines
*恋い (Koi) “love”
*一物 (Ichimotsu) “the one thing” According to an old joke, the definition of a man is this: a life support system for an ichimotsu (the penis).
*慈悲, 慈悲深い (Jihi) (Jihibukai) “compassionate love/sympathetic joy” This comes from Buddhism and describes a maternal love, originally means to give joy and peace to someone and remove their pain. 慈悲深い人–someone who is compassionate and finds happiness in the happiness of others.
*情熱 (jounetsu) “passion”
*ラブ (rabu) “love” pronounced Japanese style.
ラブラブ (rabu rabu) “love love” used to described a couple deeply in love.
*同性愛 (douseiai) “homosexual love”
*愛 (ai) love. “to love” 愛する (ai suru)
*好き (suki) like. Used often to express love as well. 大好き (Daisuki) “really like” Old school Japanese males never say, “I love you” (愛している) they would say, Daisuki. This line:“君が大好きだ” (Kimi ga daisuki da). “I really like you” is often the profession of love in a Japanese movie or television show on both sides.
純愛 (Jun-ai) “pure love” An almost mystical concept of love as something beyond physical or material reality. I’m still not sure what this means but it sets off lights in the eyes of Japanese women. It’s a television drama buzz word.
*惚れる (horeru) fall in love
*惚れ込む (horekomu) fall deeply in love
*一目惚れ (hitomebore) love at first sight “hitome” first sight. “hore” fall in love (see above)
*セックス (Sex)—This is “Japanese English.” It means sex.
*前戯 (Zengi)–Foreplay. Mae (前）means before and “戯れ” means “play, goof around”. Technically this entry should have been before Sex (セックス) on the list but then I wouldn’t be able to make this joking reference here.
*セックスレス (Sexless)—Maybe half of Japanese marriages are sexless. Who knows why? It’s a common complaint for Japanese women and some Japanese men..
アイコンタクト (eye contact)” Important in courting.
*エッチ (etchi) A cute-word for anything sexual, flirty. Usually has a fun connotation.
*男根 (dankon) “male-root” If you can’t figure out what this means, please refer to 一物 (ichimotsu)
*おまんこ (o-manko) The female genitalia, sometimes just the vagina. Also referred to as simply manko. However, we prefer attaching the honorable “o” as in “orgasm”. Also, it’s never bad to show respect. Even amongst the closest of friends, decorum is necessary. 親しき仲にも礼儀あり
*愛人 (aijin) Lover. The aijin is usually the partner in a forbidden romance. Similar to “koibito” but more of a shady aspect.
*オーガズム (ougasumu) orgasm
オルガスムス (orugasumusu) orgasm in Japanese taken from German Orgasmus
絶頂 (zettcho) climax, orgasm in Japanese language
*失楽園 (Shitsurakuen) A very popular novel and movie about a passionate modern day affair that ends in double suicide, with the lovers found dead in each others arms in mortal post coitus bless. Yes, you wouldn’t think this would encourage people to have affairs but it did! Women’s magazines had multiple features on the books and movies.
潮吹き (shiofuki): female ejaculation. Some Japanese women release a squirt or excess lubrication on orgasm. There appears to be some science suggesting that this does happen.
鼻血 (hanaji): bloody nose. There is a strange folk-belief that when a Japanese man is sexually excited he gets a nosebleed. Go figure.
In Japan, when man or women reaches orgasm, they don’t come (来る) they go (行く/iku). Likewise, to make a man or woman reach orgasm, is to 行かす (Ikasu) “make go.”
楽園 (rakuen) mean paradise. 失（shitsu） means “loss” or as a verb 失う（ushinau） to lose.
If I was running a campaign aimed at women for Japan’s favorite 浮気（uwaki) dating site for married people, I might make a pun on this along the lines of “恋愛の楽園を失いましたか。Ashleymadison.jpで禁断の楽園を再発見しよう“ (Did you lose your lover’s paradise？Rediscover the forbidden paradise on Ashleymadison.jp) BTW, the site already had a 1,000,000 members within 8 months.
*恋い焦がれる (koikogareru)=”burningly in love” to be in love so deeply that it’s painful, to yearn for the other 恋い (love) + 焦げる (burn).
Not a negative word, but a way of expressing a deep passionate consuming love. Many men and women seem to be seeking
*ベッド (bed)—usually a roundabout way of discussing sex in Japanese female magazines
–プレイ”—(play) This is usually added to various types of sexual fetishes.
性愛 (sei-ai) Erotic love, eros (sex/gender 性 + love 愛)
For example, 赤ちゃんプレイ (Aka-chan purei)—When the guy likes to be diapered like a baby, possible shaved completely nude, and nurse, sometimes with a woman who’s actually lactating. I could tell you a really strange story about a police raid on a place specializing in this type of service but I’ll skip it.
*遊び (Asobi) “Play”—this can refer to sex, an affair, a one-night stand. It has a wide usage in Japan and adults “play” just as much as children. Hence the costume fetish in Japan—
コスプレー (cosupurei—“costume play”)
密事 (mitsuji)—An old word but a literary one for discrete affairs.
*禁断の愛 (kindan no ai) Forbidden love
*密会 (mikkai) secret meeting
*ばれない (barenai) to not be discovered, to get away with something
*絶対ばれない (zettai barenai) “absolutely no one will find out”
TOKYO – November 6, 2020 The award-winning independent motion picture STAYby filmmaker Darryl Wharton-Rigby will screen at the Legacy Foundation Japan’s Legacy Lounge on Sunday, November 8 at 6pm prior to its November 17 release on Amazon Japan.
“I am excited to that STAY will finally be seen by audiences in Japan,” said Wharton-Rigby. “When I started filmmaking, I never imagined I would make a film in Japan. From Baltimore to Tokyo – What an incredible journey.”
STAY “a touching romance” follows the story of a couple who fall passionately in love over a weekend; Ryuu, a Japanese man who is a recovering addict, and Hope, an American enjoying her last days in Japan. The film features emerging Japanese star, Shogen and introduces British model/actress, Ana Tanaka.
Lensed by photographer Jeremy Goldberg and a score by Himaness, STAY, Wharton-Rigby’s second feature film, was shot on the Tokyo streets in 15 days, guerrilla style, a technique the filmmaker has used throughout his career.
“We have believed in this film and are excited to come home to Japan,” says Executive Producer, Christopher Rathbone. “Given the global festival acceptance and the awards won, STAY has been a real crowd pleaser. Audiences really like this film.”
“Shooting STAY in Tokyo on the BlackMagic Pocket Camera made us virtually invisible and allowed us to capture the city up close and personal. We shot on train platforms and trains, Tsukiji Fish Market, ramen shops… Everywhere,” explains Writer/Director Darryl Wharton-Rigby. Every day was something new and challenging. We were constantly on edge. I really wanted STAYto show Tokyo in a real and natural way.”
The Legacy Foundation Japan Legacy Lounge is located on the 9thfloor of 2-chōme-8 Azabujūban, Minato City, Tokyo 106-0045, which is above Soul Food House..
IT’S OFFICIAL! A Japanese diner, TSUNAMI NAVY BURGER, located near the US military base in Yokosuka, calls the election for Biden w/ release of the Biden Burger: 600 grams, full of Philadelphia Cream Cheese (thanks Pennsylvania) and ¥1980 ($18). The diner might retire its predecessor, the fatty, artery clogging Trump Burger–but the jury is still out.
This gourmet delight was modeled on the Philadelphia Cheese steak sandwich. It contains a generous thick patty of beef, onions, peppers, paprika, sautéed mushrooms, lots of Philadelphia cream cheese–in a nod to Biden’s home state, Pennsylvania, which may have ensured his victory, and sprinkled with potato chips for a salty accent and a better mouth feel. It’s the taste of victory.
The Trump Burger which has been served since 2016, is a heart-clogging blend of peanut butter, soft-boiled egg, two bacon strips, Sloppy Joe sauce (ahem), cheddar cheese, lettuce, onion, tomato with a tiny USA flag on top (probably made in China).
Head down to TSUNAMI NAVY BURGER to celebrate if you’re a Democrat or to cheer yourself up if you’re a Trumper. Bon Appetit!
Suicides in Japan are like wildfires in California: tragic, inevitable and seemingly unsolvable. According to the National Police Agency, 1805 people killed themselves in September and suicides amongst women were disproportionately rising.
Still, cases of people offing themselves had gone down in the past 10 years, and 2019 closed out the year with 20,169 cases – the lowest number of deaths since 1978 when the government first started keeping records, and minus 10,000-plus cases during the early naughts. Strangely enough, though the Japanese government is secretive and reticent about almost every other glitch found in the archipelago, they’ve always been upfront about the nation’s suicide rate. Few countries in the world are so ready to reveal the numbers but not in Japan.
Suicide has never been taboo here. Back when Tokyo was called Edo and the nation was closed off to foreigners, the suicide rate in this city was said to be twice what it is now, among a population of a mere one million, which is one-fourteenth of what it is today.
There was a collective mentality that dying by one’s own hand is the best and most effective way to make a statement or erase problems, and the legacy still holds. Popular belief has it that every Japanese person goes through life knowing at least one person who committed suicide. (I myself have known six, but that’s fairly common.)
This year, suicides were low until June, but from July to August, the figures kept climbing. This was more or less in the cards – some experts had predicted as early as March that under the Covid-19 pandemic, more people will kill themselves than be killed by the virus. In August alone, 1854 people took their own lives of which 119 were women under 30 years old. This figure is alarming, but mainstream media seems too distracted to shed much light on why this is happening. Those who bothered however, tracked down Dr. Toshihiko Matsumoto, a psychiatrist who works almost exclusively with suicidal patients. According to Matsumoto, there had been an increase in young women with suicidal tendencies since Golden Week (early May), and those who couldn’t make it through the spring drove themselves over the edge during the summer.
Matsumoto said that in Japan, women commit suicides for different reasons from men. “Men’s problems almost always stem from work or the workplace, whereas women are much more social and are apt to encounter snags in their personal relationships. In pre-pandemic days girls could meet their friends for coffee, and just vent. But they were deprived of this pastime during the stay-home period. When the only people you see are family, there’s a lot of material for depression.” He has a point. Most Japanese daughters are diligent and dutiful, but they’re not ready to discuss life problems with mom and dad. “They don’t want to let their parents down,” explained Matsumoto, a logic that in itself is a breeding ground for suicidal thoughts.
Another factor triggering the suicides of young women could be the recent wave of self-inflicted deaths among actors/performers. These were celebrities who seemingly had everything to live for, and still chose death as a way out. In late May, professional wrestler Hana Kimura (22) was found dead in her home after being plagued by social media bullying. In July, the body of Haruma Miura (30) – one of the most popular actors in the industry, was found in his kitchen. After Miura came the death of actress and model Sei Ashina (36). The most recent shocker is the death of Yuko Takeuchi (40), an A-list actress whose career spans 25 years, and who had just remarried a co-star in February. There are five deaths so far, and only one of them left a note – actor Takashi Fujiki (80), whose body was found in a cheap, tiny apartment in Nakano ward.
Media analysts have mostly steered clear of the topic, fearful of stepping on the landmines strewn about on social media. Even a polite statement may be construed as offensive, hurtful or most damning of all – inspire others to die by their own hand.
Misako Noguchi, who has worked as a casting director for the past 30 years, says that she has never seen anything like it. “No matter how bad things got in the real world, it was very rare for performers to die of their own accord. The repercussions of something like that on the larger society would be enormous, and most stars were aware of that.” Noguchi says she blames Covid-19 – “when a performer is forced to stay home for weeks and months on end, it takes a huge toll on their mental health. I myself was going crazy, trapped inside the four walls of my apartment, broke and depressed. Imagine how a big star like Yuko Takeuchi would feel. She was used to being under the spotlight 12 hours a day, surrounded by cameras and people. Then suddenly, bang! Work dried up. She couldn’t even go outside.”
At this point, most Japanese have struck a deal with Covid-19. We’ll wear masks, disinfect vigorously and try to avoid crowds. Just please let us return to a semblance of normalcy. But for some Japanese, it may be too little, too late. Now mental health professionals fear that suicide rate will soar again in December – traditionally a month when many Japanese seek escape from year-end financial troubles by taking their own lives. Unemployment and failed businesses could push more people over the edge, and unlike the summer months, the deaths are expected to occur among people in their 40s to 60s.
It seems mind-numbingly strange that in a country famed for longevity and its super-aged society, suicides should be a leading cause of death. As Dr. Matsumoto says, “maybe what this society needs now isn’t protection measures but far less social distancing and more non-essential excursions.”
If you’re considering suicide or know someone who is, this site in Japanese offers a number of ways to get counseling.
In case of an emergency, please call 119 in Japan for immediate assistance. The TELL Lifeline is available in English for those who need free and anonymous counseling at 03-5774-0992. You can also visit them at telljp.com. For those in other countries, visit www.suicide.org/international-suicide-hotlines.html
Tom of Finland (1920-1991) was a pioneer in LGBQT and homoerotic art, blazing a trial in Finland and his works have been shown all over the world. From today September 18th, his work will be exhibited for the first time in Japan (ever) at Parco Shibuya. In a country where alternative sexuality is still barely recognized and some politicians spew homophobic bile, it’s a small accomplishment that the show is being held.
The exhibition will only last until October 5th.
The show has taken nearly years to put together, was delayed by COVID19, and ran into numerous obstacles along the way; thanks to the collective efforts of all involved, including the Embassy of Finland, the show is finally taking place. The whole story behind the curtains is told eloquently in this piece by Justin McCurry in The Guardian ↘
The exhibition will show that his work was a catalyst for social change and acceptance of homosexuality while celebrating sensuality and the beauty of the male body. The curator of the exhibit and director of The Container, Mr. Shai Ohayon points out that Japan is still very much behind in the recognition of gay and LGBQT rights.
The exhibit is being sponsored by: The Finnish Institute in Japan. Finnish Institute in Japan. The Container (art gallery) and PARCO.
The exhibition was designed to coincide with Tom’s 100th birthday anniversary and ｆeatures a selection of 30 historical works, ranging from 1946 to 1989. They span the artist’s entire professional career, and highlight both his artistic versatility and present his identity as an LGBTQ legend who paved the way for LGBTQ rights worldwide and helped to shape gay culture.
2020/09/18~2020/10/05 Reality & Fantasy: The World of Tom of Finland at GALLERY X (B1F, Shibuya PARCO) https://art.parco.jp/
Open hours 11:00-21:00 *Last entry time 30mins before close *Close at 18:00 in 10/05 Admission is 500 yen.
*Pre-school child not allowed in
A documentary on the importance of Tom of Finland and the meaning of his art will also be shown at at two different theaters during the exhibition. “Award-winning filmmaker Dome Karukoski brings to screen the life and work of one of the most influential and celebrated figures of twentieth century gay culture: Touko Laaksonen, a decorated officer, returns home after a harrowing and heroic experience serving his country in World War II, but life in Finland during peacetime proves equally distressing. He finds postwar Helsinki rampant with homophobic persecution, and men around him even being pressured to marry women and have children. Touko finds refuge in his liberating art, specialising in homoerotic drawings of muscular men, free of inhabitations. His work – made famous by his signature ‘Tom of Finland’ – became the emblem of a generation of men and fanned the flames of a gay revolution.
It’s been several months since we announced the publication of the Japanese angsty poetry collection, Molasses and Shochu, but we wanted to share this new addition by Phoebe Amoroso also know as ume’SHHU.
For those of you who are not familiar with long-standing Japanese tradition, Valentine’s Day here is celebrated by women giving chocolate to men, sometimes out of obligation aka 義理チョコ (giri-choco), and sometimes, containing trace amounts of menstrual blood. On March 14th, men reciprocate by giving white chocolate to the women they fancy or who bestowed chocolate upon them.
Although, as you will see, the complexity of this poem, written by Ms. Amoroso, briefly touches upon these cultural traditions. They are important confectionary artifacts that have existed many decades after being created by Japan’s male-dominated cocoa industry and society at large. Please see the annotated version in the hardback edition of the book to deepen your understanding.
This chocolate isn’t black Nor as large as I had hoped. Every March 14th Is my Friday 13th. I have no lover To sweeten the occasion. Ever hoping for a Melty Kiss But forever doomed To Crunky Balls from the conbini– I had, after all, merely been convenient. There is no sugar coating that fact. Even though, Japan Has resigned me to smaller portions I was not expecting this starvation. I stared at the wrapper on my desk And wondered how obligation could be so bitter. Unwrapping the white KitKat I held every total loss, My palm sticky.
Four seconds, after the counting of the ballots. That’s how long.
Four seconds in, and Tokyo governor Yuriko Koike knew she had won the Tokyo gubernatorial election for the second term. Her aides said later that it was more like two and a half seconds; a historical, landslide victory with nearly 60% of the vote in her name. The other candidates were dead in the water before they realized what hit them. Koike’s contender candidate Taro Yamamoto, an actor turned politician whose ideas for government reform made significant waves in the Lower House elections last year but who lost to Koike by over 3 million votes, told the press: “Mt. Yuriko was higher than I thought. I just couldn’t climb over it.”
If Yamamoto’s statement sounds rude or vaguely sexual, don’t worry – he probably intended it that way. Yuriko Koike was and continues to be, the first woman governor of Tokyo and her term in office has been defined by a lot of ruffled feathers in the male-dominated world of Nippon politics. Not just because she’s a woman, a fact which many older Japanese men still have trouble wrapping their minds around, but because Yuriko Koike has never ceased to remind everyone of her femininity.
It all seems a bit Marie Antoinette-ish. Let them refrain from everything. Let them stay home and Zoom their lives away while wearing face masks in the clammy Tokyo heat.
At age 67, Koike is well-preserved, perfectly coiffed and shod in a way that would earn applause from Carrie Bradshaw. She never loses her cool, raises her voice or looks harried. Her thirst for designer hand-bags is legendary, and rumor has it she keeps a room designated solely for the purpose of storing her darlings. Other rumors swirling inside the corridors of the Tocho building, says that she’s an old-fashioned gal who got to where she is today, by sleeping around with the right men yesterday. Or that she often treats her male staff as if they were hosts working in her own private host bar.
Ouch. That’s not nice, Yuriko-san, considering you’ve been waging war on host bars since day one of the pandemic. Most of these bars are located on YOUR turf in Shinjuku ward and yet you refer to them as “places of the night” that must be “refrained (your favorite word)” from visiting more than a few times a year. It all seems a bit Marie Antoinette-ish. Let them refrain from everything. Let them stay home and Zoom their lives away while wearing face masks in the clammy Tokyo heat.
Excuse the tone – I’ve just read through Jotei (Queen) – Yuriko Koike, the unauthorized biography by Taeko Ishii that came out on May 29. As of July 6th, the day after Yuriko Koike won her second term, the book had sold over 200,000 copies. “It’s not a flattering portrait of Koike-san,” said Ishii in an online interview. “It’s frightening to think that ultimately, this woman won’t rest until she becomes the next Prime Minister. Who put her in this position? We all did. Japan put her in this seat of power. It’s the culture of old Japanese men, who will empower women only if they’re attractive and will bend to their will. It’s the culture of Japanese women who believe that women politicians are clean and selfless and will battle old men politicians on their behalf. The whole of Japanese society created Yuriko Koike, Tokyo governor.” Ishii’s book is densely researched, especially in regards to Koike’s past. The governor has an impressive CV – for a long time, she had told the press that she had graduated from the University of Cairo in Egypt, at the top of her class and was fluent in Arabic. Based on an interview with Koike’s old roommate in Cairo, Ishii writes that Koike quit the university after two years and only pretended to have graduated. Her knowledge of Arabic is sketchy at best, and that she had told this friend, “I’m going to write an autobiography but I won’t include you because then people will know I lied.”
There are other examples of Koike’s brazenness. When victims of the Hanshin Earthquake back in 1995 came to her for help at her office, Koike started painting her nails, and then told them to leave. When the late Shigeru Yokota, father of Megumi Yokota who had gone missing when she was 13 years old, suspected of being kidnapped by the North Korean government, held a meeting with her present, Koike shed tears as she listened to his story. After it ended, she left and then came back for her precious handbag. Her words were, “Oh good, there it is. I thought my bag had been kidnapped!”
Ishii calls Koike “a monster” but from Koike’s point of view, that title may have just as well have gotten her re-elected. Koike has thrived on negativity, in particular the sexist, ageist jibes aimed at her by fellow politicians and the public. Four years ago when she was running for governor, Shintaro Ishihara – himself Tokyo’s ex-governor, called her “an old woman with too much make-up. Who would vote for her?” In that instant Ishihara dug himself into a hopelessly deep grave, and Yuriko Koike won the election.
This time around, it was former Livedoor CEO Takafumi Horie, who did the honors. Horie is he head of his own political party, and had called for a complete reopening of the metropolis plus an acknowledgment from the Tokyo metropolitan government that they had been mistaken in installing “severe” shutdown measures during April and May. To this end, Takafumi Horie sent three contenders into the gubernatorial race, but in total vain. His public image went down the tubes too, after he publicly called Koike “a piece of shit” when she called out for limited entry to Tokyo supermarkets, to avoid congestion at the cash registers.
Ishii points out that Koike will be in power for as long as Japanese male politicians refuse to hold any meaningful political discussions with women in politics without resorting to gender issues, ageist issues and just plain mud-slinging. Koike may have showed these old men who’s in charge, hah! But after that personal triumph, she has left Tokyo staring into an abyss. She seems to have no real plans for the bad stuff: rising infections, the scaled-down but still expensive Olympics slated 12 months away, joblessness and bankruptcies and a floundering economy. What now, Yuriko-san? The answer surely, is not in your handbag.
*Editor’s Note: This was originally published at “The Empress of Tokyo Reigns Forever” but Kaori Shoji, the author, had some misgivings. ‘As a Japanese, I’d prefer not to refer to anyone as Empress unless they’re a part of the Imperial Family. Which is why I used the word Queen instead.’ However, queen is not quite a proper translation for 女帝 (jotei) so we used the term Imperatrix instead which has a closer meaning to the title of the book about Ms. Koike, and sounds a little like Dominatrix, which is also a nice fit for Madame Koike.
From July 1, Narnia, Mordor, and Covidia will be among the 144 nations and regions affected by Japan’s entry ban*
DOMEIDO NewsFlash: The Covid-19 problem continues as the world enters into a hot and humid summer. Even though Tokyo has completely reopened—albeit with a small spread of coronavirus due to the deplorables working in the night-trade— and residents are now able to travel between prefectures, Japan is not yet ready to open its doors to international visitors. Japan will also not let back in permanent residents who lived here and left, or admit anyone who might possibly be harboring the coronavirus, unless they are Japanese citizens.
Starting Tuesday, Japan will ban entry to non-citizens arriving from an additional 19 nations, including Narnia, Syriana, and Trumpistan. This brings the total of number of nations and regions in Japan’s no-entry list to 144. Covidia, the renegade province of China, is also under consideration for the ban. The Deep State was scheduled to be banned but no one is sure exactly where it’s located.
Some of Japan’s choices have resulted in intense criticism from outside of this island country, which was created by the Gods.
Foreign media pointed out that while Narnia is a temperate forested land, with talking animals that live in quaint houses and behave like people, and the land is populated by wicked witches, magic users, it also has had no reported cases of coronavirus since May 1st. This representational monarchy is also a fictional place. Syriana, is also a fictional nation modeled after Saudi Arabia and the subject of a suspense thriller starring a slovenly George Clooney, who put on weight for his role as a burnt-out CIA agent in the critically acclaimed film. Trumpistan is a satellite of Russia, ostensibly independent, carved out of what used to the United States of America.
At a press conference today, acting Foreign Minister, television comedian, Hitoshi Matsumoto, shushed complaints that Japan was closing itself off from the world. He also responded to criticism that Japan should not be naming fictional nations for the entry ban.
“I have heard the grumblings coming from Mordor, but we are not swayed in our decision. Of course, we have refused to let in anyone from the south of Mirkwood, so obviously the Mordorians are not happy either but Japan stays resolute,” Matsumoto said.
Matsumoto suggested that if other nations would falsify their data, like Japan, deliberately keep PCR testing low, and find the right scapegoats within their own nations, they could produce statistics that would allow Japan to reopen its borders to them—while saving face, but not necessarily saving lives.
Acting Prime Minister Aso (pronounced like asshole without the ‘L’) Taro, corrected earlier statements that citizens from Okinawa would also be banned from Japan. “It appears that Okinawa, while not part of the mainland, is also part of Japan. Therefore, we will allow people from the islands into Japan, provided they have their Ryukyu passport and a bank statement.”
While it appears that Japan is closing its borders tighter than ever, there were also signs that the nation is showing flexibility. Starting July 4th, anyone from Disneyland may enter Japan after agreeing to a two-week quarantine and showing they possess a Duffy Disney Bear as proof of citizenship in that country.
Prime Minister Aso also denied rumors that hosts in Kabukicho were being rounded and exiled to Sadogashima along with hostesses, sex workers and other denizens of “the night village”.
“If we exiled all the scapegoats, then who are we going to blame for our very low but still unacceptable coronovirus case count,” he pointed out. He added, “By the way, in about another week we are expecting a huge outbreak from the Black Lives Matter march and from everyone who tweeted mean things about Abe on twitter.”
Japan is warning citizens that social media, when used to criticise the government, breaks down social distancing and spreads coronavirus.
Japan is expected to relax the restrictions for entry after having exhausted all possible scapegoats for continued infections within Japan.
“We are going to need a fresh group of people to blame eventually. Then we’ll let you uncivilized barbarians who have a low mindo (民度) back into our land.”
Aso assured the foreign press, “I expect before the 2021 Olympics, that all entry bans and the coronavirus will vanish.”
*This article is printed with permission of Domeido News Agency (同盟童通信）, a fictional news agency that brings you the latest in news parodying Japanese news but really not that much of a parody.
Is there really no discrimination or racism in Japan?
This is a question that the creators of Japan’s beloved feminist podcast, SuperSmashHoes Podcast, and writer Yukari Peerless decided it was high time to ask. In a time when racism and police brutality in the United States have drawn global interest in the Black Lives Matter movement and the problems of intolerance all over the world, it’s certainly a question worth asking. Join Reflection on Racism, Diversity & Inclusion in Japan to find out more. Much of the discussion will be in Japanese but hopefully accessible.
Super Smash Hoes Podcast, hosted by Erika X and Fahreen Budhwani, and Yukari Peerless working with other NGOs have invited a group of experts and Japan hands to discuss issues of discrimination and racism in the shadows of the rising sun. Panelists include award-winning documentary film maker Miki Dezaki, Japan’s first black idol and sex worker rights advocate Amina du Jean, and Aerica Shimizu Banks,an engaging public speaker on the topic of diversity and an advocate for women of color who has accomplished much in her career. The speakers will talk about their own personal experiences with racism, ignorance, and prejudice and how to combat it.
If you wish to join the livestream, you are requested to contribute ¥1,000 yen which will be donated to two anti-racism charities. One is the Anti-Racism Information Center. The Center is an NGO that combats hate speech and raises awareness of the problems with xenophobia and misconceptions about race in a civil society.The other group is Save Immigrants Osaka which supports foreign immigrants detained in Osaka immigration center. https://www.facebook.com/saveimmigrantsOsaka/
Date: Wednesday, June 24 Time: 10am – 12pm Japan time (6pm – 8pm PST Tuesday June 23)
The Format: Round table discussion. It will be a “Webinar” on Zoom. The audience can watch but will be muted during the webinar. After the panel discussion, they will open up the floor and the audience can ask questions.
Admission: 1000 yen to a Paypal account. 100% to be donated to a charity.
They say it takes more than a death to change the world but perhaps that’s not true in the case of 22-year old Hana Kimura (木村花). She was a professional wrestler and one of the cast members of Terrace House, the now defunct reality TV franchise that first launched in 2012 and went on for eight seasons. For the uninitiated, Terrace House follows the relationship dynamics of three boys and three girls as they live as housemates in a posh seaside house with a terrace. Hana-chan as she was called, starred as herself – an up and coming wrestling star with pink hair who was eager to get ahead in the entertainment industry. In an episode aired on March 31st, Hana-chan unleashed her anger over a laundry mishap committed by a fellow (male) housemate. The two made up, but the whole thing exploded right in Hana-chan’s face.
Hordes of Terrace House fans posted Hana-chan hating comments – upwards of 300 a day – and many demanded that she either leave the show or die, immediately. It’s said that the Covid-19 induced isolation further drove Kimura over the edge. Alone in her home, she couldn’t help but read and obsess over the hellish comments on social media, directed straight at her.
On May 23rd, Hana Kimura was rushed to the hospital after friends found her lying on the floor in her apartment, but it was too late. The details of her death have not been disclosed, but she left a note, apologizing to her friends and thanking her mom for “bringing me into this world.” Astonishingly, the anonymous cyber bullies who were at least partly responsible for her death resumed their bashing, accusing her of being ‘weak and needy’ and ‘not cut out to endure the hardships of working in the entertainment industry.”
All that hate though, faded away after Fuji Television Network, the creator of the Terrace House franchise pulled the plug on the show five days after Hana-chan’s suicide. Minister of Internal Affairs and Communications Sanae Takaichi is now pushing for a law to hunt down those who post hate comments, and slap them with fines or worse. Even Prime Minister Abe has moved on the issue, remarking that “hateful comments on the Internet have the power to do irreparable damage, and they should be stopped, if possible.” Since then, things have been pretty quiet. Hana Kimura’s critics have seemingly disappeared off the face of the Net at least for now, and news commentators are continuing to express their ‘profound regret’ over her death.
That said, a certain apprehension hangs in the air; it seems that the Abe Administration is milking the Terrace House tragedy to its own advantage. In the wake of the Covid-19 pandemic, PM Abe’s popularity has hit an all-time low and the belated delivery of two “Abenomasks” per household that he promised back in March, has become a running joke. It seems that most things he does these days is being ridiculed. The death of Hana Kimura may have been a welcome respite from having to deal with the social ills spawned by the lingering coronavirus, and the pile of political embarrassments racked up during the nation’s 49-day shut-down. Moritomo scandal, anyone?
it seems that the Abe Administration is milking the Terrace House tragedy to its own advantage.
In the meantime, media pundits are pointing out that both the Abe Administration and the Japanese populace should have their minds on other, more relevant issues, like the racial protests tearing the US apart, and now raging in Europe as well.
Political columnist Takashi Odajima observed in Nikkei Shimbun that the pandemic has afforded the US an opportunity to take a hard look at social injustice, while in Japan that same pandemic has given the government an excuse to cover things up. “In Japan, the government hides its scandals and inconvenient truths under the masks they insist on wearing,” he wrote.
You don’t have to be a pundit like Odajima, to get that sinking feeling: once again, Japan lags way behind the west when it comes to grappling with stuff that truly matters, in spite of, or maybe because of, an ongoing pandemic. While we’re still wrapping our faces and panicking about the number of new infections cropping up in Tokyo (more than 10! How horrifying!), protesters across the Pacific are risking their lives for racial justice. The comparison is scathingly humbling. Gosh, we’re small. And scared shitless of direct conflict.
Odajima pointed out that the Japanese are hopelessly bad at arguing a point, or any form of adverse social interaction unless it’s done among family members. He’s right. The bad stuff happens mostly at home and behind closed doors. In some cases they continue for years before anyone finds out. There’s anonymous groping on trains, and faceless bullying on the net but public protests in broad daylight rarely occur unless the protesters are hiding their faces behind masks. This explains why Hana-chan got so much flack – she dared to express rage over public airwaves, in her own name. And though it’s been pointed out that the show’s producers obliquely coerced her to do so, many Terrace House viewers were too naive to see the difference between the ‘reality’ of reality shows, and real life.
Maybe that’s just the way the Abe Administration wants it. Passive silence behind masks is vastly preferable to outright self-expression, in whatever situation. Imagine if the Japanese took to the streets to protest income inequality, the plight of temp workers, foreign laborers, and single mothers, domestic violence and rampant child abuse–just a few items off the top of an endless list?
The truth is that at this point, the nation needs many more Hana Kimuras–brave enough to express anger and negative feelings without fear of being punished for it. Hopefully, we can do that better, once the masks come off.
The COVID-19 outbreak has hit Japan hard as of late. Classrooms remain empty after spring break, restaurants begin to provide take-out, and factories stall upcoming projects. The number of workers who are predicted to lose their jobs due to the novel Coronavirus was projected in the upwards of 1,021 people last month, according to the Ministry of Labor. Prime Minister Abe did declare a State of Emergency on April 7th, and the Ministry of Finance announced that ¥100,000 would be given to residents (and eventually confirmed that foreign residents were included) but some experts argue that this declaration occurred too late.
While April would normally be the start of new jobs for many in Japan, this April seems to have an opposite turnout for most job-seekers. Lines outside of Hello Work* buildings all over the country would be twice as long as lines for masks outside of drugstores. Certain locations have also reduced the amount of staff members on-duty, causing longer waiting times at local Hello Work branches.
(Hello Work is an employment service center operated by the Japanese government, under the auspices of the Ministry of Health, Labor and Welfare. Its main role is to help connect job seekers to companies in need of skilled labor.)
In early April, I became a part of this statistic. My 6-month contract at a city hall in Osaka was not granted for renewal, and the job openings for tourism and English education in the area seemed to have vanished as the governor also declared a state of emergency. I decided to reach out to Hello Work to see if I was eligible for any benefits and to search for jobs through their system.
I arrived on a Thursday morning around 11AM. The line encircled the entire building and moved slowly. There was little distance between us and we stood outside of the building for about two hours. Bottles of hand sanitizer were available to use before entering the building. It reminded me of Disneyland for a brief moment.
Once I entered the Hello Work office, I was greeted by an energetic staff member. Everyone in the office, including the job-seekers, were wearing masks. We were told to sit two to three seats apart from each other, and the seats for the computer lab were 1 seat apart. There appeared to be no multilingual support at this Osaka branch. Many of the people in the room appeared to be elderly or recently graduated from university. Some of the job-seekers previously worked in factories or in retail.
After about an hour, it was my turn. Since my previous contract was only for six months, I was unable to receive any benefits. But the staff member who assisted me thoroughly searched and found about fifteen jobs that I could apply for. The process itself took about 10 minutes. I turned around and saw the computer lab filled to the brim with anxious job-seekers. Most of them has 0 search results, and the staff would try their best to experiment with different search entries to find a match.
Hello Work branches all over the country seem to be facing the same dilemma. For many newly unemployed residents in the Chubu region, they faced the most difficulty with their former employer. “I did not know much about the paperwork I needed to file for unemployment”, said Guillerme Okada. “At the factories, we were suddenly told that we couldn’t work anymore. I had to ask several of my friends first.” Okada had brought someone with him as an interpreter to explain to his Japanese supervisor that he needed to give documents for Okada to receive unemployment benefits. “It is a common issue with factory workers in this area. If I struggle to get legal documentation, I struggle to trust this system. I came with my interpreter to Hello Work, but there were two already available to help me. I had a lot of support from my community and from them during this time.”
Other employers would also push back start dates and avoid paying the contracted salary despite the legal 60% minimum requirement. Maria M., a Tokyo resident, would get last-minute notices and conflicting information about her start date and paycheck.
“I had already given my previous job a month’s notice and quit to start this new one. I was supposed to start during the first week of April but they changed it. It’s at a store so telework is impossible.”
About four or five days later, she was asked to Skype with the human relations chair. Her hiring date was moved to May 15th with no pay in advance. She contacted the labor bureau about her situation. “They confirmed that my company was responsible for me. My friends [who also worked at the company] said that they were receiving part of their salary in April. When I told my employer that I contacted the labor bureau, they quickly agreed to offer me part of my contracted pay.”
During these uncertain times, it may be difficult to navigate unemployment and economic stability on top of acquiring the basic necessities for surviving the pandemic. As the numbers of infected individuals steadily increase, the ratio of available job positions drop to its lowest level in three years. However, with the national and local government bringing out new sources of financial aid for individuals and businesses alike, there is room for growth in the economy and policy change.
Just published our preprint, “Association of BCG vaccination policy with prevalence and mortality of COVID-19”. We critically evaluated the hypothesis that BCG vaccination has protective effect against #COVID19, and our analyses support the idea (so far).https://t.co/3XRZWBZrPj
The whole world is somewhat baffled by how Japan is handling the coronavirus aka COVID19 aka Sars-CoV-2. The Diamond Princess debacle in which inept Japanese officials turned a cruise ship into a floating incubator for the virus did not bode well. Early on in the crisis, several politicians from the ruling Liberal Democratic Party expressed what was close to delight about the coronavirus disaster, stating that it would finally justify changing Japan’s constitution to a new one that gave the Prime Minister sweeping powers.
Japan has infamously under-tested, turning away most people who were not displaying already full-blown symptoms of coronavirus induced illness-–a fever over 37.5 degrees for four days, loss of sense of taste and smell, had been in contact someone diagnosed with the virus etc.– and has been extremely stingy in releasing information. Some suspect that Japan is hiding coronavirus cases and deaths in pneumonia statistics. Possible. Let’s assume that’s not true for the time being.
The Ministry of Health, which managed to get their own workers and medical staff infected on the Diamond Princess and then refused to test them, sending them back to work, where they infected others–doesn’t inspire confidence. The best they have done seems to be to warn people about the Three Cs (in Japanese 3の密. 密閉・密集・密接): closed spaces, crowds and close contact. Miraculously, avoiding an overlap of these three should keep you safe—until it doesn’t.
Despite having the first cases of coronavirus in January, the number of deaths in Japan remains very low, 108 today (April 12th) out of a nation of 126 million people
This week I wrote a piece for the Asia Times–TB vaccines offers hope in Covid-19 war –about studies that show a correlation between low numbers of deaths in countries that had a universal tuberculosis vaccination program for decades–and coronavirus. The vaccine is called BCG (Bacillus Calmette-Guerin). Infection rates also appear to be strongly impacted positively by the vaccine. The vaccine is nearly a hundred years old. It was developed by French physicians and biologists Léon Charles Albert Calmette and Jean-Marie Camille Guérin in the 1900s and first successfully tested in 1921. Some theorize that when the vaccine is given to very young children and/or infants, that it creates ‘attained immunity’ which helps the older generation (those most vulnerable) battle the virus. Personally, I sort of hope that it’s true, that BCG is the BFG (Big Fucking Gun) in the war against this pathogen, kind of like the iconic weapon in the first-person shooter DOOM. (It’s a video game). It has been suggested that the vaccine only works if given to very young children and that the strain of the vaccine matters as well. Could be.
NOTE: BCG vaccine has many strains (types). The BCG-Japan strain seems to be the one that actually works against the coronavirus. France uses the BCG-Denmark strain. If anyone reading this has access to materials about the BCG-Japan strain, please share them with me. I would like to know.
There are problems with the theory that BCG vaccine is a silver bullet (or a BFG). Correlation is not causation. France and England had a vaccination program but they have a high number of deaths. They also appeared to have inoculated their citizens when they were in their teens rather than as infant, and both countries use a different strain of the vaccine then the predominant one used in Asia. However, even if the BCG vaccination works/worked to prevent fatalities, is there any reason to believe it will work on adults? In the Netherlands and Australia clinical tests are underway. We shall see.
One of the joys of running this blog, with the help of others, since 2007, is that sometimes we are leaked good information that can be used to generate a solid news story. That is usually rare. The nature of the internet is that you tend to get lots of criticism, threats, accusations or wild conspiracy theories that can’t be verified. Comments are all read and edited before being posted. Many on-line sites have gotten rid of comments altogether. When I looked at the comments and letters today, I thought of doing the same….once again.
But then I read this letter below. It’s intriguing. The anonymous source asserts that they are a member of the medical community in Japan. I have edited it slightly for clarity and removed some possibly identifying details. Below the letter, I have added some notes and observations.
As the headline tells you, it is a conspiracy theory, of sorts. A “conspiracy” is usually defined as a secret plan by a group of people to do something harmful or illegal. If the writer of this letter is correct, the steps Japan has taken so far are not completely harmful. Indeed, it could be argued that testing everyone is not a great idea and that it overloads the health care system. Japan’s approach to the coronavirus has had its merits.
“The Japanese Society for Infection Prevention and Control (JSIPC) updated their coronavirus manual on March 10.
The tone is calm. “Japan is moving from containment measures to a period of spreading infection and we must adjust accordingly,” it says. Since March 6, Covid-19 testing won coverage under national health insurance – ergo, “as public money is being used for the coronavirus testing, it is necessary to carefully screen who gets tested.”
It gently chides anyone who seeks “needless” testing and urges medical professionals to prevent overcrowding at hospitals by instructing patients with light symptoms to stay home and avoid others.
Critically, it points out that since there is no specific treatment for Covid-19, the priority must be treating the illness via its pathogen causes.
“The foundation of treatment is symptomatic therapy,” the manual reads. When signs of pneumonia are found, it suggests using all possible methods of treatment, such as giving oxygen and vasopressors as necessary. Above all, it reminds medical staff of the top priority: “Protect the lives of seriously-ill patients, especially in cases of pneumonia.”“
This makes sense on some levels. However, if you don’t know who has the coronavirus, how can you possibly contain it? The manual does note that Japan has moved beyond containment measures (水際対策) and must conduct a sort of triage.
I don’t know if it’s true nor can I say it’s untrue. Don’t believe it. I have limited resources, so I’ve decided to crowdsource this. I would like to know what you, the readers, think. And if anyone has supporting data, I’d love to have it–links and documents appreciated. If you can refute it, please do. Sometimes, many minds are better than one.
Send all mail, thoughts, comments, evidence and refutations to japansubcultureresearchcenter @ gmail.com with the heading, BCG and Japan.
Some short notes and observations on the letter are at the end of the document.
Dear Mr. Adelstein,
I’m ●●●● and I’ve just been reading your report into BCG.
You’ve got the half the story, and while there are clinical issues with the variables and the science, you’re on the right track.
The other half is on the Japan side.
Have you noticed why Japanese aren’t talking about their immunity through BCG? There’s reasons for this.
Japan has invested a lot of capital into developing and selling Avigan as a coronavirus treatment. They’ve put the weight of Japan Inc behind this, and [Prime Minister] Shinzo Abe is their pitch man.
Did you notice the abrupt change in Abe’s policy around the end of February? That’s because Japanese researchers and doctors, including my colleagues, became aware at that time that BCG vaccines were possibly also working with the immune systems of most Japanese under age 70. NDAs (non-disclosure agreements) and MHLW [Ministry of Health, Labor and Welfare] policies prohibit researchers and doctors from speaking publicly about this. But this is well-known in the medical community here.
What’s not understood is whether BCG is protecting children in the same way. We don’t have enough scientific or anecdotal evidence to rule out tuberculosis vaccine in Japan with confidence, especially because of the large number of foreign workers and tourists from at-risk countries, or whether BCG is working properly in tandem with other vaccinations in Japan. In layman’s terms, the younger generation of children in Japan don’t have the same immune system as the older generation. While we have decades of data about the health of the older generation, we still have insufficient clinical data about kids who haven’t been alive long enough to build up a reliable data base.
In the field of medicine, you can’t make a diagnosis or prescribe treatment based on anecdotes or hunches. We have to follow regulations and existing practices based on years worth of data and peer-reviewed studies. We simply can’t assume that BCG is protecting children from the novel coronavirus. Thus the medical community instructed Abe to protect these children as a preventive measure owing to the lack of available data on how their immune system would respond to Sars-CoV-2.
This also gave Abe and the MHLW political cover. Instead of doing nothing, they had to do something (1) . Abe couldn’t publicly announce that BCG was protecting the innoculated population of Japan, South Korea and Taiwan. As you know, Abe is beholden to Keidanren (経団連・Japan Business Federation) and companies such as Fujifilm Holdings and their subsidiary Toyama Chemical, which manufactures Avigan (3). Who is going to buy Avigan if all they have to do is buy BCG? Why should Japan promote Avigan if most Japanese don’t need it? That is their reasoning. This is all about the sale of Avigan. (5)
This also explains why Japan was resisting international pressure to postpone the Summer Olympics. Abe and his panel of experts were assuming that BCG was protecting most of the population from the novel coronavirus. They had to cancel the games because of foreign pressure and the International Olympic Commission (IOC) (4), not because of any concerns about an overshoot of cases here in Japan.
There’s another issue that the media are overlooking. Japan now has millions of foreign residents and foreign tourists who didn’t get BCG shots. They are the most likely groups to acquire the novel coronavirus and spread it through the population in Japan. But Abe couldn’t say that due to policies of boosting tourist arrivals and preparing for the Olympics. Even if you think he’s a racist xenophobe, you have to credit him for respecting the rights of foreign COVID patients. Look at what China is doing with Africans, and you’ll understand Japan’s official thinking on this.
This also explains the Ministry of Health policy of keeping people away from hospitals (2). We don’t want people with colds, H1N1, ordinary coughs or sniffles to show up at hospitals demanding swabs, which also put health care workers at risk. They should stay home and rest anyway. MHLW set up a hotline for this purpose. If they didn’t, half of Japan would demand a test claiming to be sick. In most cases, patients with real COVID19 symptoms aren’t going to die anyways if they had their mandatory BCG vaccinations. Japan only wants to treat the most severe cases while protecting medical workers from infection. This is a reasonable policy. Most doctors support this, though some feel that we should be more proactive with outreach programs and advocacy on behalf of patients.
Try to see things from our perspective. We are watching more than a hundred doctors and nurses die in Italy. We saw the same thing in Wuhan. This scenario is Japan would serve nobody. It’s not selfish for us to protect ourselves. It’s good public health policy, and Japan is doing the right thing.
Please understand that the science isn’t black and white on this. Just because Japan made BCG shots mandatory doesn’t mean that every doctor gave them out, or that every parent took their kid to the doctor for the shot. Millions of people fell through the cracks and didn’t get vaccinated for TB, especially in the 1950s and 60s when Japan’s health care system was evolving. That’s why you are seeing numbers rise now, though on a much smaller level than in the U.S. or Italy. Most of the new cases now are people who didn’t get BCG shots. This is the common view of medical practitioners here.
This is especially true of patients in areas such as Taito-ku, which is the closest thing in Tokyo to Skid Row in LA. Many of these new patients are homeless, or they were born into impoverished families who didn’t vaccinate their children. You will see similar stories in impoverished areas of Osaka and other cities. Look at the data and you will find it.
(4) It would appear that after the Olympic Games were postponed that suddenly the number of Covid-19 cases jumped considerably. Correlation perhaps. Governor Yuriko Koike, who had been remarkably silent about the dangers of coronavirus, suddenly began talking about ‘a lockdown’ and the need for hyper vigilance with the pathogen only after March 23rd.
5) The Japanese government, including our friends at the Ministry Of Health, have conspired in the past to keep important medical data away from the public. The result was many innocent people being infected with AIDS and dying. Green Cross was the beneficiary and some of their executives were convicted of criminal negligence resulting in death. Government officials basically walked. See below and research more if you’re interested. Green Cross Executives receive prison terms in Yakugai (薬害エイズ) case.
While noting that there is a possibility that German citizens might be entirely banned from entering Japan, the letter urges German citizens to exercise caution in coming to the country or staying. It notes that “For Germans and other EU citizens, visa-free travel to Japan is suspended until the end of April . New applications are possible, but the granting of visas is restricted.”
The most interesting passage is below. The brevity and beauty of the German language makes it a wonderfully chilling dense read.
“Das Infektionsrisiko in Japan ist nicht seriös einzuschätzen. Von einer hohen Dunkelziffer von Infektionen, bedingt durch die geringe Zahl durchgeführter Tests, ist auszugehen. COVID-19 Testmöglichkeiten gibt es weiterhin nur für bereits schwer erkrankte Personen (Symptome und 4 Tage hohes Fieber) und für Personen mit anderweitigem Anfangsverdacht (Kontakt zu Infizierten, Aufenthalte in Risikogebieten)”
It could be translated several ways. Please feel free to submit your own translation!
Here is one interpretation/translation by a German scholar.
“The [stated] risk of infection [from coronavirus] in Japan cannot be believed. A high number of non-reported cases can be expected, due to the low rate of testing. The possibility of being tested for the coronavirus continue only to be available for those who are very sick (four days of high fever) and for persons with other risk factors (contact to others infected, [those who have stayed] stay in high-risk areas.”
The first sentences strictly translated reads as follows:
“The risk of infection in Japan cannot be assessed seriously. It can be assumed that there are high number of unreported infections due to the small number of tests carried out.”
In the first line, “Nicht serious” can be translated as “not serious”–as in untruthful, mendacious.
Let us further translate the full two paragraphs above from diplomatic understatement to colloquial English.
“Japan is lying. No one can fucking believe what they’re saying, because how can they know if they don’t test? They are barely testing. They only test you if you meet super-stringent criteria. We’re going to see a surge in the numbers if they ever get off their asses and actually test people for the disease. Assume (auszugehen) there a lot of coronavirus carriers out there in Japan.”
My Social Studies teachers used to say, “You should never ‘assume’ because it makes an ‘ass’ out of ‘u’ and ‘me'”, but in this case we are all assuming the German Embassy in Tokyo is correct. As of March 2nd, Japan averaged 72 tests for coronavirus per million. Korea averaged 4099.
Things have slightly improved, as of March 20th, Japan had moved up to 117.8 corona virus tests per million people. Have a look at the chart—it’s an abysmal figure. You might mistake it for a visual representation of Japan’s gender equality ranking, which ranks at an all-time low of 121 out of 153 companies. In a positive sense, if sexual discrimination was something to be proud of, Japan would be in the top tier.
Everybody knows in Japan there’s no visible coronavirus epidemic because Japan generally doesn’t test people for it. It’s an obstacle course designed to prevent you from reaching the goal line of getting tested and possibly embarrassing the nation by making infection rates higher.
On March 18th, the Japan Medical Association announced that there were 290 cases of doctors deciding that a patient needed to be tested for coronavirus, and even then the patients were not tested. The term used by JMA “不適切事例” literally translated means “inappropriate/unsuitable cases”.
The government of Prime Minister Shinzo Abe seemed intent on keeping the official numbers of infected down and that means not only making the standards for getting a test very high (for example, you must have a fever of over 37.5 degrees Celsius for four days) but it also seems to be actively discouraging tests.
Why was Japan so gung-ho on not testing people? Mostly because Prime Minister Shinzo Abe and his work-spouse, the incredibly opportunistic Governor Yuriko Koike, had feverish Olympic dreams, and wanted Japan to appear safe in the hopes of keeping the Tokyo 2020 Olympics on track. As soon as the Olympics were postponed (within 24 hours) Koike made a huge show of appearing decisive, warned of a spike in coronavirus cases, and asked citizens to stay home on the weekend. She warned of a possible lockdown.
What an amazing coincidence! Everything was fine until the Olympics were postponed and suddenly Japan woke up to a hidden coronavirus epidemic. Imagine that!
Another reason that testing has lagged behind is that some in the the medical profession in Japan believe that testing for the virus is a waste of taxpayer money. The rationale is that since you can’t cure the virus itself, you’re better off treating the symptoms–aka 対症療法. Have a read of the Manual For Responding To Coronavirus Infections at Medical Institutions (医療機関における新型コロナウイルス感染症への対応ガイド) (March 10th Edition) from the Japanese Society for Infection Prevention and Control, for further insight.
The Japanese approach so far is not completely without merit. Japan has avoided a total lockdown and hospitals are not yet over capacity. The manual notes that Japan has essentially moved past the point where containment is possible and now is in a period of widespread infection. If you give up on the idea of containing the virus, then it does make sense to put priority on saving the lives of the small percentage of people who become seriously ill after being infected. Up to 80% of those infected barely become ill.
The German Embassy isn’t saying anything outrageous; it’s just the facts, Fraulein. More than likely once people notice, the Ministry of Foreign Affairs will shake their heads, possibly complain and the wording will change.
You can change the wording but you can’t change the truth.
Japan, under the catastrophic leadership of Prime Minister Abe, has been keeping the numbers of the infected down by not testing widely for the disease. NHK, which has in part, become a channel of state propaganda, duly reports on new cases of infection by first mentioning cases in which the infected caught the virus overseas, playing into a mythos of the problem coming from outside Japan. Meanwhile, the majority of new infections come from within Japan.
The Japanese government bears a huge responsibility for the spread of the virus within the country. The February 19 decision to let infected Japanese passengers leave the Diamond Princess cruise ship and go home by public transport, effectively distributed the virus nationwide. Was anyone surprised that later those who went home, supposedly cleared of infection, later started getting ill?
The poor quarantine protocols on the ship also resulted in over ten Ministry Of Health, Labor and Welfare worker becoming infected with the coronavirus. They were all sent straight back to work. The Ministry of Health refused at first to even test the workers. Then grudgingly tested 41. Then all of them.
We can probably assume that the Ministry of Health itself, in charge of dealing with the coronavirus, is full of infected employees. We can assume but we can’t know because just like The US Embassy in Tokyo, the Ministry basically refuses (or refused to) test workers who had been exposed to the coronavirus. In fact, as a microcosm of the problem, this article published on March 4th, A U.S. Embassy Refused to Test Exposed Staff for Coronavirus (more or less) correctly predicted the chaos to come in the United States.
Many politicians in the Liberal Democratic Party of Japan, including Prime Minister Abe, early on in the crisis, actually welcomed the coronavirus. They felt it would give them the impetus to change the constitution. Maybe they really do have a master plan to fuck things up so badly that the only way out is to give them what they want.
The virus has just jumped from one ship, the Diamond Princess, to another larger ship, as it were, the island nation of Japan.
As you read this, we are on the verge of an epidemic here and headed toward disaster; figuratively speaking, the captain is asleep at the wheel. The sailors are inexperienced. The passengers are getting sick, and some have already died.
And the answer given by those running the show? They say what they need is more command and control, a better ability to lock things down, stronger laws to make people keep quiet.
They’ve already fixing their “great experiment” to show no matter how much they do wrong, they are always right.
On March 18th, the Japan Medical Association announced that there were 290 cases of doctors deciding that a patient needed to be tested for coronavirus, and even then the patients were not tested. The term used by JMA “不適切事例” literally translated means “inappropriate/unsuitable cases”.
The government of Prime Minister Shinzo Abe seems intent on keeping the official numbers of infected down and that means not only making the standards for getting a test very high (for example, you must have a fever of over 37.5 degrees Celsius for four days) but it also seems to be actively discouraging tests.
Nathalie Kyoko-Stucky interviewed one woman who was denied testing in Tokyo. This is her story.
Patient Zero, age 31 is a project manager in Japan working for an IT firm. She asked for her name to be omitted and some details of her story obscured for fear of being stigmatized socially. She lives in Tokyo.
“I started to feel very tired March 7th and had a low fever of 37.2. Thought i was just tired from work. On Monday, I felt really tired at work and on Tuesday, I struggled to go to the office and only stayed 2 hours and came home. Tuesday night, I started to get a cough and by 10pm I felt i was getting sick and my fever was 37.5 degrees.
Wednesday morning I woke up feeling sick and extremely tired and had a fever of 38 degrees.
Over the next few days, I stayed in bed sick. I started feeling a pain in my chest and it was getting painful to breathe. On Saturday, I called the Coronavirus hotline because by that point I had fever over 37.5 for 4 days.
I called them because I didn’t know what to do. I didn’t want to go to a normal hospital and accidentally spread it so I called for advice.
The lady told me that the Shinagawa Healthcare Center (品川保健所）is closed on the weekend, and I should call them on Monday when they opened. But, she said if I became sicker, I should just go to the hospital.
On Sunday there was still no improvement. I had pneumonia when I was in high school and my body felt similar to that time so I was a bit worried. So I called the hospital and told them my story and that at the minimum I wanted an x-ray. They told me, “Okay please come in.”
At the hospital they asked if I went to an onsen, had overseas travel, or if was in direct contact with a COVID-19 patient. I said no.
Luckily my x-ray came back clear for pneumonia, but the doctor diagnosed me with pleurisy.
Note:(Pleurisy (PLOOR-ih-see) is a condition in which the pleura — two large, thin layers of tissue that separate the lungs from the chest wall — becomes inflamed. Also called pleuritis, pleurisy causes sharp chest pain (pleuritic pain) that worsens during breathing.It can be caused by viral infections, pneumonia and other conditions
I felt the doctor was kind but his hands were tied.
On Monday, my fever was will going between 37.5-38, and my boyfriend called the health care center. It took hours to get through because the phone line was always busy.
After getting through to someone and explaining the situation, the women answering the phone said she can’t authorize a test because I have not traveled abroad and I have no direct contact with a COVID19 patient.
Her advice was, ” If it is still bad or gets worse in a few days, go back to the hospital and beg the doctor himself to call the healthcare center and request a test for me.
At that point I realized it’s impossible to get a test. I didn’t want to risk going outside and accidentally infecting someone.
Unfortunately, the part which is most frustrating for me now is that I don’t know if I actually have it or not.I was considering trying to go back to the US to help my mother who is in her seventies, but I cannot risk going back and spreading it to her.
Luckily today, on March 21, it was the first day that I haven’t had a fever since March 7. I lost my voice and talking still irritates my lungs but most of the chest pain is gone.
So I had fever for 14 days. It’s very surreal.
I was so surprised why they set up the hotline to call, but advice from both numbers was “just to go the hospital”.
I expected they would tell me where to go for example or perhaps advise me to stay home in quarantine.
What’s the point of a hotline if the advice is “just go to the hospital”?
Personally that made me feel like there is not much fear about it spreading in the medical establishment. This worries me.
Also as a side note, I had been extra careful , carrying hand sanitizer everywhere I went and also never was outside without a mask. I even was using taxis the majority of the time to avoid the train.
This is just one example of a person who most likely should have been tested for the virus and was not. If you have experienced something similar, please write us with the heading CVTESTS at email@example.com
A priority item on the agenda of the first Shogun of Japan, Tokugawa Iyeyasu when he seized power in 1603, was to limit foreign travel to Japan. He issued several orders like the ones we’re seeing around the world at this moment: urging the Japanese to stay put in their own communities and urging all foreigners to get the hell out. By foreigners, Iyeyasu specifically meant the European missionaries who were spreading ideas – like a virus! – about an omnipotent God that transcended traditional Japanese values. They also extolled the virtues of non-violence and giving to the poor; two factors that the new Shogun viewed as particularly harmful to his authority. The ‘aliens’ had to go, and those who didn’t, were eventually executed or banished to Dejima Island, off the coast of Nagasaki. Iyeyasu’s son and grandson tightened the screws on the lockdown as they in turn, became the Shogun. Japan effectively bolted its doors to the outside world and Sakoku*・鎖国(shutting down the country)’ went into effect.
Initially, other clan lords were skeptical about this sakoku thing. Before Iyeyasu came along, Japan had a fairly robust import/export system, supported by a prosperous merchant class in Osaka. Without inbound travelers and foreign business, these merchants were sunk, as was the burgeoning currency economy. But Iyeyasu shrugged off their complaints and worries. He chose reclusive isolation over commerce and progress, and for the next 265 years, Japan became a ‘hikikomori (shut-in)’ in the global community. Everything passed us by: the Industrial Revolution and the locomotive, colonialism and corsets, Mozart and coffee, the printing press and chocolate. Everything.
*Writer’s Note – Contrary to the belief that the Tokugawa Shogunate coined the term ‘sakoku’ which literally means a ‘country in chains,’ it was actually invented by German explorer Engelbert Kaempfer in the late 17th century and later translated into Japanese.
In the meantime, the Japanese got a lot of practice on keeping calm and carrying on behind closed doors, in spite of or because of everything happening in the larger world. Sure, sakoku sucked in a hundred ways but it also created a uniquely weird culture that continues to enthrall or amuse people all over the world. Iyeyasu’s capital city of Edo – now called Tokyo, was a haven of stability and prosperity with an unparalleled ecological and recycling system.
The sakoku mind-set made all this possible – a willful and deliberate closing of the shutters to the outside world while making sure that plenty went on inside. Call it aloofness, coldness or a thick-skinned pragmatism. In times like this, such traits can come in pretty handy.
You may have heard that the Japanese aren’t very expressive – well that’s just not true. The Japanese are THE LEAST expressive people in Asia which probably makes us the most rigid people on the planet. Long before this virus thing the Japanese have been wearing masks – as a prevention against all ills including a bad skin day and questionable breath. The mask was also fashionable among teenage girls, as hiding their mouths made them feel more attractive. (Kissing with masks was a real thing in the early aughts too, because many young couples deemed it erotic.) We were also adamant about washing hands, gargling and refusing to eat off communal plates.
Smiling and laughing in public, talking to strangers, physical displays of affection – these things are normal in western cultures but they’ve never taken off here unless it became a fad. Like being friendly to foreigners and embracing diversity was a fad that many Japanese felt pressured into doing because hey, globalism and the Olympics 2020. But now COVID-19 has given the Japanese a very good reason to go back to the way we were. Unrelenting, inexpressive, rigid and distanced. It’s all cool. Show me a person with a secret stash of face masks and 30 rolls of toilet paper and I’ll show you a model Japanese citizen.
As for touching one another, it’s a whole other issue unto itself. The Japanese just don’t do this, and never had. Though many of us love the idea of casual cheek kisses a la Francaise, we just couldn’t muster the courage to try it on a Tokyo street. Now, we don’t have to pretend anymore. Social distancing may be a new and scary concept for the west but to us, it’s very familiar, like our parents to whom we pay the obligatory visit over New Year’s.
Speaking of which, I don’t ever remember being hugged by my late father, who devoted much of his life to wedging a good, 1.7 meter distance between himself and the rest of the world. It wasn’t just him of course, many Japanese males can’t bring themselves to get close to anyone they know, which paradoxically explains why there’s so much groping on the trains. But the virus has resolved that snag–what with schools closed and people ordered to work remotely, the morning trains are far less crowded and consist mostly of masked salarymen clutching phones with one hand and briefcases in the other, studiously avoiding all eye and physical contact.
You might say the Japanese are good at this. There is little of the sense of deprivation and loneliness that say, an American person might feel about the loss of casual physical contact. We’re not touching, we’re not smiling, but who’s to say we’re not having fun underneath our face masks?
Editor’s Note: And judging by the hanami crowds this weekend and in accordance with the Ministry of Health’s “Let’s go outside!” admonitions, it seems like Japan’s 鎖国（sakoku ) period may end very soon.
Just for the record, while big concerts and public events are not happening, there’s still plenty going on in Tokyo and most restaurants and department stores have stayed open. Other venues include:
1) Shinjuku Gyoen Park Located in Sendagaya, this place is heavenly for a stroll among the greenery and themed gardens.
Unanswerable questions of the year: Is Japan really going to war? Is Japan’s peacetime constitution going to be trashed by the ruling party and returned back to the Imperial Constitution, which did not give suffrage or equal rights to women?
This question will be on the mind and haunt your waking hours after reading “The Only Woman in the Room” by Beate Sirota Gordon. In this memoir, she takes us through the various events in her life made remarkable by the fact that in late 1945, she became a member on the US Occupation team that drew up Japan’s National Constitution. Not only was she the only woman in the room, she was just 22 years old.
Her passport said she was an American citizen, but Beate Sirota had lived for 10 years in Akasaka, Tokyo with her Russian Jewish parents (her father Leo Sirota was a celebrated musician from Vienna and a close friend of Kosaku Yamada). For the past five years, she had been in the US while her parents had been in detention in Karuizawa. The only way to catch a plane out of America and into a ravaged, defeated Japan to see them again, was to get a job in the army. Beate’s Japan experience and the fact that she could speak, write, and read with fluency got her that position.
“The Only Woman in the Room” is honest, plain and straightforward – written not by a professional author but an extremely well-bred, cultured woman who had forged a career for herself in a time when women – even in America – were expected to marry, have babies and sink themselves in domestic bliss. Or just sink. Across the Pacific, American women her age were sizing up future husbands at cocktail parties. Beate was commuting from Kanda Kaikan to Occupation headquarters and working on the constitution 10 to 12 hours a day. She often skipped meals, since food was scarce and the work was so pressing. Her male colleagues pushed themselves harder and put in more hours – and Beate mentions that she admired and respected them for that. Her tone is never feminist, probably because she comes from a generation told to revere males and elders. Besides, she grew up in Japan where women shut their mouths and looked down when a male spoke to them, and that was exactly what she did when she first landed in Atsugi and an official asked to see her passport.
On the other hand, though her tone is consistently soft and modest, her voice is clearly her own – and when it’s time to stand up for the Japanese and their rights, she apparently didn’t give an inch. What an ally the Japanese had in Beate, especially Japanese women whom she describes in the book and in interviews she gave later on: “Japanese women are treated like chattels, bought and sold on a whim.”
Rather than change the whole world, Beate wanted to contribute to the building of a modernized Japanese society. Rather than yell out for women’s’ rights and organizing feminist rallies, she sought to raise awareness about the historical plight of Japanese women and children. And just as earnestly, she wished to help her parents, in particular her mother, who was suffering from severe malnutrition. Beate wasn’t a saint nor interested in being one. Without meaning to, she came pretty close. Her prose is never condescending, nor does it brim with self-congratulations as in the case of many memoirs. She had a story to tell and she told it and as far as she was concerned, when the story was over there was no reason for fuss or lingering.
After the army stint, Beate Sirota Gordon returned with her parents to the US in 1948, married a former colleague in the Army and later worked as the director of the Asia Society and Japan Society in New York. She continued to give interviews about her work on the Constitution but only because she felt that the peace clause (the controversial Article 9) had to be defended repeatedly. She venerated her parents and remained very close to her mother until her death, while raising a family of her own, because family and love were precious and she knew first-hand the tragedy of losing them.
What culminates from her memoirs is her selflessness. Helping others, being fair, and maintaining a striking modesty in spite of her many accomplishments were the defining factors of Beate’s life. She died in 2012 from pancreatic cancer, four months after the death of her husband Joseph Gordon. The Asahi Shimbun printed an extensive obituary on the front page, lauding her work and reminding the readers how the Constitution had protected Japan all these decades, for better or worse. Mostly for the better.
We in Japan tend to take the Constitution for granted. Many people remember and harp on the deprivation of the war years but few bother to recall the dismal details of everyday life before that. Women couldn’t go to school; they were expected to serve their parents and male siblings before marrying into households where she continued to serve and slave her husband and his clan. These women brought up their sons in the traditional way – which resulted in an unending circle of entitlement and arrogance for men, and toil and servitude for females. In poor families, parents sold off their children. Soldiers and military policemen detained ordinary citizens on the slightest suspicion and beat them during interrogation. They were responsible for committing unspeakable atrocities in China and Korea.
There was happiness, peace, equality, and respect in the Sirota household when Beate was growing up, but she knew too well how the average Japanese in Japan fared; how women and children were cut off from beauty, culture, or anything out of the familial box. She wanted a magic wand that would somehow change all that, and her idealistic, 22-year old mind told her that if she couldn’t get a wand, the Constitution was bound to be the next best thing. The task was daunting – she was working for peace and gender equality in a country steeped in tradition and ‘bushido’ feudalism. At this point in 1945, not even American women had gender equality and there she was, giving her all to ensuring that Japanese women would get that right. And just for the reason, there wasn’t nor has there ever been, anything in the American Constitution that resembles Japan’s Article 9.
At the end of the book is an elegy by Beate’s son and part of it goes like this: “Your legacy is the art of living in beauty and truth, of speaking up and out for what is right, and of finding our best selves and sharing them.”
The Japanese have never been known for being warm, affectionate or touchy-feely but now it seems like everyone has wedged a hefty distance between themselves and other human beings. On TV, commentators are comparing COVID-19 to the AIDS scare of 30 years ago in the way it discourages people from physical contact, much less the exchange of body fluids. What a bummer. From casual hugs to love hotel trysts, direct contact just isn’t happening anymore and it’s taking a toll on our emotional well-being. Which is why you need to get to the theater this weekend to see Hatsukoi (First Love), if only as a reminder that even in this time of virus infestation, love can thrive – in a manner of speaking.
Hatsukoi is filmmaker Takashii Miike’s latest, and the cute title is a foil for the utterly sinister events that unfold on screen. This stands to reason – Takashi Miike has built his own cinematic kingdom on the foundations on gore and violence for the last 35 years. Why would he stop now? At the press conference given at the FCCJ earlier this week, Miike joked that he came up with the title in the hopes that people will be lured to theaters, thinking Hatsukoi is a “genuine love story.” If so, they are in for a rude awakening. Hatsukoi is less about the 59-year old Miike mellowing in his advancing years than Miike confirming he still has what it takes to go full throttle on his triple fortes of murder, mayhem and decapitation.
Having said that, Hatsukoi shows Miike in an uncharacteristically romantic mood, even occasionally favoring the love story factor over the blood-spewing brutality thing. As a result, Hatsukoi is much more palatable than Ichi the Killer: Miike’s 2001 landmark project that put his name on the Hollywood map. Both works share significant similarities – they’s set in Kabukicho, Shinjuku, where a yakuza turf war is raging. Both feature double crossing yakuza going at each other’s throats. And in both movies, the lead role is a sad underdog who never had a break in his life. In Hatsukoi, this is Leo Katsuragi (Masataka Kubota), a boxer whose day job is a busboy at a Chinese diner. Leo had been abandoned by his parents at birth and since then, he’s been licking the bottom of a very rotten barrel. That’s about to change however, when he meets a girl on the streets of Kabukicho – hence, the titular first love.
Interestingly, Hatsukoi’s present day Kabukicho is a different town from when Ichi had stomped its streets. The yakuza have gone corporate and their street cred is way down, which means they must look for ways to co-exist with the Chinese gangster groups that have infiltrated Shinjuku. But old-school clan boss Gondo (Seiyo Uchino) would rather just go to war and kill them all. This doesn’t sit well with Gondo’s young underling Kase (Shota Sometani), who is weary of the clan’s outdated notions of yakuzahood. He’s looking for a fast exit, but not before he lines his pockets with the clan’s meth supply. Crooked cop Otomo (Nao Otomo) is looking for a cut in Kase’s profits, plus a free sex session with the clan’s whore Monica (Sakurako Konishi), forced to turn tricks to pay back her father’s debt. Monica is the focal point of the story as well as the eye of the clan wars shit storm, and in the process she inspires Leo to dream of a future with at least a semblance of personal happiness. They fall for each other, and you can see they’re very careful not to muck it up with anything sexual just yet – it’s the first time either of them have ever been in love. The big surprise, coming from Miike, is that Hatsukoi is also about female empowerment. Leo and the other males in the cast may be compelling but they never get off the rails of Japanese machismo and as such, very predictable. The women characters on the other hand, are definitely not the familiar cut-out victims from a typical yakuza movie (take your pick between willing sex kitten or giving mother martyr). First, there’s Becky as Juli, a hard as nails yakuza moll who supervises Monica. When her boyfriend Yasu (Takahiro Miura) – the clan’s accountant – turns up dead, Juli morphs into a raging, screaming avenger with a tremendous blood thirst. She won’t stop until she hunts down Yasu’s murderer, even if that precludes her own, violent death. And Monica, who starts out as the stereotypical victim – sexually abused by her father, then sold into slavery to repay his debts – matures into a person with her own agenda under Leo’s tutelage. In the end, she even gives the ole patriarchy a good, hard kick in the teeth.
The flesh tearing, head-rolling bloodscapades of Takashi Miike is alive and well. But dig a little under the surface and you’ll see that maybe the filmmaker has changed, just as his beloved Kabukicho has altered beyond recognition. Far from the nonsensical blood-drenched antics of Ichi, it’s now a town where two young people can meet, fall in love and hold hands even as the world bleeds and falls apart around them. Under the current circumstances of virus angst, this particular love story is probably as good as it gets.
Are you looking for something to do that might help you meet people, create art, and perhaps get to know your date a little better? Then come Lime this Sunday.
“Lime”- A Caribbean word meaning “Hang out” or “a relaxed gathering”.
Add painting and you have “Lime and Paint.
Come join (Lee-Ann), hang out in a artsy colorful environment, learn a little about some amazing artists, and create your own art piece while enjoying drink of your choice
You’ll create your individual painting with a partner. Perfect for date/ friend/ family night.
If you wish to fly solo also doable. Come make a new friend or bring one. A drink of choice as usual is included and after you may purchase others throughout the evening, mingle with people, paint, laugh and enjoy the artistic lime. Appetizers should be ordered at the start so they will be ready for the break. Thank you.
For those who don’t know Lee-Ann’s background, she’s been an artist at large for over a decade, specialized in glass art for nine years now, and has taught art for over 14 years in Japan. She’s warm and witty and a wonderful guide for would be artists and those who need to brush up.
Doors Open: 16:00 – Come in, Relax and meet new friends
16:30 START- We will have a brief introduction on glass art and then get right into our creation.
There will be a break in which you can get more drinks.
Finish our masterpiece. 19:00/ 19:30 clean up and END but please feel free to stay and Lime a.k.a socialize
No experience necessary!
Come Join The Fun! All the details for booking are below.
. Once confirmed I will prepare the materials for you. We can’t confirm a spot until payment is made.
Japan Post Bank Branch number 17730 Account number 9942301 ハスラム リーアン
SHINSEI BANK Branch 柏 (Kashiwa) Account number 0321491 Account Type 普通 Lee-Ann Haslam
【料金】大人 3 options. All include one drink ticket. A. ￥5000 per Adult- includes a paint board/ canvas (your choice), paint, brushes etc. Just come as is everything will be provided.
B. ￥4000 per Adult- for those fellow artists who have their own brushes, paints and paint board/ canvas.
*kid friendly but please let me know so I can prepare.
Discount available for parent and child and couples, please ask.
Everyone is unique and each painting will reflect that. Let’s embrace it. Have fun, talk, laugh, Drink, create.
・絵画レッスン ・ワイン（白、赤 etc…） The painting lesson with a glass of Red or White wine (or other alcohol of your choice from a list provided) OR ・(コーヒー、お茶、ジュース etc… ）For those drinking Non-alcoholic Beverages coffee, tea, juice etc…
・絵のお持ち帰り . Take home your own art piece
Any questions please feel free to message me.
*Strict no refund policy. You may attend the next event.
Johnna Slaby is an abstract painter, from Osaka, Japan who’s work is gaining attention nationwide. Her paintings are evocative of some of the best artists of the genre, with a Nippon twist. She is also the twin sister of photographer, Reylia Slaby,
Join her at Look Close Look Far, an exhibit of works on paper and canvas that incorporate text, gestural marks and imagery from a day in the life.
Johnna works to mirror her own experiences and the elements she finds in her surroundings through the current series. Through the work there is an emphasis on how stories can be unfolded by both stepping back and taking a closer look; whether that be observing how morning light that enters the room, glancing up at the commuters on the train, or examining serendipitous moments in an everyday setting.
The Japanese government’s lip service towards gender equality is just that, a falsity. In 2015 Abe revised his goal of raising women’s participation from 30% to just 7% in government and 5% in the private sector (Kano, 2018, pg. 8). His own cabinet saw the reduction of 5 female ministers to only 1 after a 2018 cabinet reshuffle (The Asahi Shimbun, 2018). Furthermore, four years on from Prime Minister Abe’s famous Davos speech and Japan’s current ranking has slipped to 117th on the World Economic Forum’s Global Gender Index (World Economic Forum, 2018, pg. 11)
A note from Japan Subculture Research Center–The following is an academic essay contributed to the website. As much as possible, we have kept to the original form and structure of the essay, although this may make for stiff reading, it is nonetheless illuminating and we felt it was worthy of being shared.
Gender inequality is amongst the most significant issues facing Japanese society. The stunted participation of Japanese women in the economy is one manifestation of this inequality. Prime Minister Shinzo Abe has sought to correct this deficiency through his womenomics policy which seeks to encourage Japanese women’s economic participation. This dissertation asserts that ultimately womenomics will not succeed. The failure of Abe’s policy is a result of three interrelated social and historical factors. Firstly, the discursive construction of motherhood as hegemonic feminity emphasises women’s familial responsibilities and limits their options outside of the home. Secondly, based on the notion that women are naturalized as mothers and by extension caretakers, the role of welfare is integral to determining their engagement in the economy. Historically speaking, Japanese welfare practices have not served to encourage women’s participation, rather they have sought to maintain traditional gender divides which relegate women to the home. Finally, Japanese employment patterns which dictate that employees must prioritize the company over the family impedes upon women’s ability to engage in work. The interaction of these three factors renders women’s participation in the Japanese economy highly gendered and unequal. In order for womenomics to succeed it must address and seek to dismantle the structures which inhibit Japanese women’s equal economic participation.
Introduction: 3 0.1 Structure 3 0.2 Methodology 4 Chapter 1: Theorizing Women in the Home and at Work 4 1.1 Gendered Division of Labour 5 1.2 Feminism and the State 7 Chapter 2: The Construction of Motherhood 7 2.1 The Protection of Motherhood Debate 9 Chapter 3: Welfare Politics 12 Chapter 5: Womenomics & Neoliberal Feminism 25 5.1 The Origins of Womenomics 26
2 Lip Service 28
5.3 Neoliberal Feminism 31
Gender inequality remains deeply entrenched in Japan. Despite being one of the most economically developed countries in the world with the 3rd largest GDP, women are continually marginalized in society. Inequality in Japan is manifested in various spheres of life, and in particular is evident in women’s economic participation. In 2014, the Japanese government adopted its womenomics policy which encourages the economic participation of women. This dissertation argues that womenomics will ultimately fail to empower Japanese women because it is a purely economic solution to a cultural, historical, and social problem which is manifesting itself in the economic sphere. This will be demonstrated by analysing 3 factors: firstly, the construction of motherhood, secondly, welfare politics, and finally, employment patterns. The structure of the dissertation is presented below.
The first chapter focuses on the theories of feminism in order to place the Japanese case study within the wider literature of gender inequality. The focus is on theorizing the gendered division of labour and its effects on women’s economic participation. This chapter will also explore the role of the state in producing, sustaining, and reinforcing gender inequality. Overall this section will provide a basis for understanding the broad forces which affect women’s equal economic participation in Japan.
The second chapter explores how the formation of identity in Japan is linked to the gendered division of labour. This section will be engaging with the construction of motherhood as hegemonic feminity. Furthermore, it will demonstrate how motherhood has been discursively constructed as the ideal form of “womanhood” and how this in effect obstructs women’s economic participation.
The third chapter builds upon the construction of motherhood by analysing welfare politics. This chapter will demonstrate how Japanese welfare politics limit women’s access to social services which inhibits their ability to engage more equally in the workforce.
The fourth chapter explores employment patterns in Japan. In particular, it analyses how women’s employment has been deeply affected by their identity as mothers and their ability to access welfare. The chapter will demonstrate that gender inequality in Japan persists despite the economic participation of women.
The final chapter will focus on examining the origins of womenomics and its intended outcomes. This section will demonstrate the failure of womenomics to adapt to the outlined barriers and address the basis of true inequality, ultimately rendering it a failure.
This dissertation presents a unique application of feminist scholarship to a non-western country, as such, there are limitations regarding the accessibility of primary sources in English. In order to overcome this barrier, the research focuses heavily on qualitative research and secondary sources conducted by contemporary Japanese scholars writing in English. By focusing on Japanese scholars the dissertation limits western bias while also presenting culturally relevant information. Furthermore, this dissertation uses quantitative data, obtained from global indexes and Japanese government bodies such as the Gender Equality Bureau, to articulate with measurable accuracy the historical experience of Japanese women. In addition to focusing on Japanese scholars writing about the Japanese case, the dissertation also employs broader feminist literature and applies it, where relevant, to demonstrate the universality of gender inequality.
Chapter 1: Theorizing Women in the Home and at Work
In order to understand the roots of Japanese women’s inequality in the labour force, it is vital to examine feminist scholarship which theorizes gender inequality more broadly. The following chapter theorizes the role of women within the family and in the private sphere by engaging with feminist scholars and their perspectives. Firstly, this chapter will begin by engaging with literature on the gendered division of labour to demonstrate how inequalities between men and women are reproduced. Following, it will assess the different characterizations of the state based on feminist international relations theory to determine the role of states in marginalizing women. Overall, this chapter will set the tone for assessing the construction of motherhood, welfare practices, and employment in Japan.
Inequality amongst the sexes can be regarded by assessing the distribution of political power, material goods, economic opportunities, educational advantages, in addition to countless other variables (Chafetz, 1991, pg. 3). Simply put, the degree of stratification based on the aforementioned variables reflects the extent to which women are disadvantaged within society. This is evidenced in Japan where women’s access to economic opportunity is particularly low.
1.1 Gendered Division of Labour
Amongst the structures which contribute to gender stratification, Claudia Geist argues that the gendered division of labour is the primary producer of inequality (2005, pg. 23). Furthermore, the division of labour can be regarded as the principal feature which restricts women’s active participation in the labour force. The gendered division of labour refers to the unequal distribution of paid and unpaid labour conducted by men and women. In particular, it notes the relegation of women to the private sphere to conduct household labour, while men are consigned to the corporate sphere to conduct paid labour (ibid, pg. 24).
Household labour can be understood as the variety of processes associated with maintaining the home (Bianchi et al. 2000, pg. 192). This includes everything from cooking and cleaning, to childcare and eldercare. Household labour is a necessary component of social reproduction which in turn is necessary for capitalism (Elias & Roberts, 2018, pg. 37-39). The term social reproduction refers to child-rearing processes which contribute to the production of healthy and valuable citizens. Social reproduction literature shifts the focus from the production of goods for capitalism to the production of labour for capitalist exploitation (ibid). Furthermore, social reproduction has been naturalized as women’s work (ibid). Feminist scholars are critical of the term “natural” because it is used to dismiss subordination as something that is beyond change (Mies and Federici, 2012, pg. 45).
Across all socially, culturally, and historically different societies men have never been the primary caregivers (Chafetz, 1991, pg. 4). Cross-societal research has indicated a variable degree of male involvement in domestic duties; however, across the board, women have always constituted the primary caregiver in society (ibid). This gendered division of labour is particularly evident in Japan where men are mainly active in the workforce and women are mainly present in the household (Nagase & Brinton, 2017, pg. 445).
Three main approaches have been utilized to understand the determinants of the division of labour: the rational process approach, the relative resource approach, and the gender ideology approach. The rational process approach is founded on the notion that the division of labour is not gendered (Geist, 2005, pg. 25). Actors are motivated by economic maximization (ibid). As such, men and women negotiate a rational division of labour based on which partner earns more and is, therefore, more valuable in the labour market (Kamo, 1994, pg. 350). The second approach is based on the relative resources of partners. The partner with greater resource accessibility is able to negotiate for less involvement in domestic affairs by exchanging resources for reduced responsibility in the domestic realm (ibid). The final approach for understanding the origins of the division of labour focuses on the importance of gender ideology. Feminist scholars contend that the division of labour is not a rational arrangement, rather it is a performance of deeply ingrained gender norms (Geist, 2005, pg. 25). The feminist approach focuses on how gender roles are socialized from a young age and serve to inform men and women about their respective societal roles (Bianchi et al. 2000, pg. 194). Feminists critique the rational process and relative resource approaches for failing to recognize the role gendered ideologies play in inhibiting women’s access to both labour market equality and resource accumulation. This dissertation and the focus on Japanese women’s economic emancipation will demonstrate the validity of the feminist argument. More specifically, the dissertation will highlight the significance of gender norms, specifically motherhood, for attaining both labour market equality and resources.
1.2 Feminism and the State
In order to understand more deeply the role that gender ideology plays in perpetuating the division of household labour it is necessary to examine the role of the state in feminist theory. Feminist international relations (IR) scholars have theorized that the nature of the state has implications for women’s liberation. Liberal feminists characterize the state as a neutral entity which believes strongly in the principles of equality. Under a liberal regime, states which display gender inequality can combat these grievances by incorporating women into the existing institutions and structures of government and economy (Tickner & Sjoberg, 2010, pg. 199). In a critique to liberal feminists, the critical school of feminism finds that the institutions and structures of states are inherently patriarchal. Therefore, separating “male” power from “state” power is impossible (ibid). As such, critical feminist scholars find that the state is unable to liberate women by increasing their visibility because the state itself is the oppressor. An extension of the critical feminist perspective is promoted by the socialist feminist school. Socialist feminist’s regards the state as a patriarchal and capitalist structure predicated on exploiting women’s social reproduction labour to bolster capitalist productivity (Elias and Roberts, 2018, pg. 73). Thus, for socialist feminists, the emancipation of women comes from challenging the structures of both male dominance and market capitalism.
This dissertation demonstrates that Japan is a capitalist patriarchal state. Japanese welfare practices illustrate the inherently male-dominated institutions which reinforce women’s marginalization while the Japanese employment system is predicated on exploiting women’s part-time work. Based on this characterization of the Japanese state this dissertation will demonstrate that womenomics as a policy, which is fueled by liberal feminist principles, is ultimately doomed for failure because the Japanese state is not neutral. In fact, the state can be regarded as reinforcing the gendered division of labour.
Chapter 2: The Construction of Motherhood
This chapter will focus on the construction of motherhood as the dominant identity for Japanese women. The discursive use of motherhood as hegemonic feminity constricts women’s participation in the labour force by placing them in the realm of the home. Hegemonic feminity is based on Gramsci’s definition of hegemony which regards the ideological subordination of one category in light of a different, hegemonic, category (Bates, 1975, pg. 351). This definition is used to describe how variants of gender are constructed and hierarchized (Howson, 2005, pg. 57). In Japan motherhood is the privileged feminity, and therefore the hegemonic feminity. This chapter demonstrates how hegemonic feminity, i.e. motherhood in Japanese society presents one of the largest hurdles for the success of womenomics.
Since the 1900’s women in Japan have been visible in the public sphere primarily as a result of their reproductive capabilities. Factory reforms from the 20th century illustrate the significance of characterizing women through the lens of motherhood. In 1911 the Japanese government ushered in its first-ever labour protection law entitled the “Factory Act of 1911”; the Act was aimed at protecting working women and children (Vera, 1998, pg. 72). These laws provided basic safeguards against overnight work and protection from hazardous industries in addition to maternity leave and nursing breaks for mothers (ibid. pg. 91). Despite resistance from the industry, the Factory Act was passed because it was believed to be serving the national interest (ibid. pg. 76). The government’s justification was that by protecting working women, the state was ensuring the health of mothers and by extension children, or in capitalist terms, the future productive labour force. This characterization is reinforced by the description of working women as the ‘women who are the mothers of the nation’ (kokumin no haha) (ibid). In reality, however, working women tended to be young, unmarried, and childless (Uno, 1999, pg. 14). This distinction was unimportant to the Japanese state. The actuality of motherhood was not as imperative as the potentiality.
In a paradoxical sense, it is worth noting that it is only through the construction of motherhood that Japanese women are afforded labour rights (Vera, 1998, pg. 77). These rights, however, are not granted as rights owed to workers, but, are rather constructed as forms of protection provided by the “paternalistic” state to mothers in need of protection (ibid. pg. 71). This narrative paints Japanese women as passive, dependent, and reliant on the state rather than as individuals with agency and equal dignity to that of a man. The promulgation of the Factory Act provides a glimpse into the significance of motherhood for attaining visibility in Japan’s public sphere. Furthermore, the importance placed on motherhood demonstrates what the Japanese government values. Without the state’s pre-emptive desire to safeguard future labour, working women’s rights would have been wholly dismissed. The primacy of motherhood in Japan is further exemplified by one of the country’s most significant feminist debates.
2.1 The Protection of Motherhood Debate
The Protection of Motherhood Debate (Bosei Hogo Ronsō) unfolded between 1916 and 1919 (Vera, 1998, pg.86). However, the arguments and ideas underpinning the debate transcend these dates. The Protection of Motherhood Debate is significant because it demonstrates the importance of motherhood as an identity and establishes the value of economic independence for Japanese women. The exchange was inspired by feminist trends in Europe. Fukushima Shiro, an editor at the women’s newspaper Fujo Shinbun, was analysing two key feminist developments overseas: the women’s civil rights movement and the mother’s rights movement (ibid). In Europe, these two strands often collided with individual women’s class and race backgrounds causing what Boxer (1982, pg. 552) terms a “mosaic” feminist movement rather than a homogenous movement amongst all European feminists. In Britain, the feminism of the early 20th century was characterized primarily by the growing suffragette movement (British Library Learning, 2018). To contrast, in France, the right to vote, although important, was not the primary concern of French feminists in this same period (Boxer, 1982, pg. 552). French feminists were concerned with improving the conditions related to women’s natural vocation as mothers and carers (ibid). Shiro argued in line with French feminists stating that the more pressing of the two concerns in Japan was the latter question of mother’s rights (Vera, 1998, pg. 86). Fukushima Shiro’s argument reflects the significance of motherhood as an identity in Japanese society and was heavily supported by Hiratsuka Raichō.
Hiratsuka Raichō was a key contributor to the Motherhood Protection Debate. In 1911 Raichō, inspired by the Bluestocking Society in England, founded Japan’s first all-women’s literary magazine entitled Sieto (literally translating to Bluestocking) (Tomida, 2005, pg. 50). In Seito, Hiratsuka advances her idea of ‘the new woman” when she elaborates by saying:
“Fundamentally mothers are the precious source of life. Before women produce children, they are regarded as nothing but mere individual beings, but through their worthwhile act of giving birth to children, their status as trivial individual beings is raised to the point where they are considered to be socially and nationally important beings.”
(Hiratsuka in Tomida, 2004, pg. 255).
Hiratsuka Raichō’s idea of what constitutes “the new woman” furthers the notion that women in Japan were visible only as an extension of their maternal capabilities. Raichō’s ideas were dismissed in 1916 by Yosano Akiko, the second significant contributor to the Motherhood Protection Debate. In the article entitled “I Refuse to Over-Emphasise the Significance of Motherhood” Akiko drew on her own experiences as a mother, poet, and wife to argue that women are defined by more than just their roles as mothers (Tomida, pg.252, 2004). Akiko went on to criticize the notion that child-rearing was a solely female responsibility, citing the importance of fatherly love in children’s lives (ibid). This first phase of the debate reflects the construction of motherhood as hegemonic feminity. While Raichō emphasises the importance of childbearing and rearing, Akiko explores the multitude of identities held by women which are marginalized in light of the category of mother. The debate can be read as a uniquely Japanese attempt at problematizing and dismantling gender norms which dictate care and motherhood as naturally feminine.
The Protection of Motherhood Debate reached new heights when Raichō advocated for a stronger state role in protecting motherhood. In 1918 Hiratsuka Raichō published an article outlining the significance of children to society, as future forces of labour, soldiers, and the bearers of national identity (Tomida, pg. 255, 2004). Inspired heavily by the Swedish feminist Ellen Key, Raichō argued that the state should protect mothers through financial support and award their contribution to society. The argument built upon her assumption that women’s value to society is defined in relation to their reproduction and social reproduction activities. Thus, she argues it is through the lens of motherhood, not womanhood that Japanese women should be granted state protection.
The primacy of motherhood over alternate categories, as outlined previously, was troublesome for Akiko, who wrote a counter article arguing for women’s emancipation. Yosano Akiko criticized Raichō’s calls for protection, contending that such practices encourage dependence mentality and likened women to state dependents akin to the elderly and disabled (Vera, pg. 86, 1998). Akiko further recognized that women in this situation would be presented with two equally demeaning options: women’s choice was between dependence on an individual male (father, husband), or, dependence on the patriarchal state (ibid). Both options would continue to constrict women, thus, Akiko argued that economic independence was the only form of true freedom for women. In a critique to both Akiko and Raichō, Yamada Waka, the final significant contributor, promoted the notion of a “family wage” similar to French feminists ideas (ibid, pg. 87) (Boxer, pg. 555, 1982). Waka argued that if men received a family wage the notion of “motherhood protection” would be obsolete (Vere, pg. 87, 1998). Yamada Waka’s proposal sought to maintain the integrity of women’s role in the domestic sphere and, similar to Raichō, she proposed a solution targeted at mothers financial security rather than women’s.
The Protection of Motherhood Debate is particularly significant because it marks one of the first major debates of the Japanese feminist movement, even predating calls for women’s political inclusion. The debate emphasises two significant points. Firstly, the identity of women is largely shaped by their role as mothers in the Japanese context. Secondly, the debate outlines the importance of economic independence for women. Despite varying opinions, each of the contributors is ultimately proposing a vision which seeks to protect women’s economic security. Thus, it is evident that for one to determine the effectiveness of womenomics and understand the economic emancipation of Japanese women in contemporary times it is necessary to examine the influence of motherhood and the constraints it places on realizing true economic empowerment. Motherhood is at the primacy of women’s economic independence because it represents a gender norm which naturalizes the division of labour. Consequently, it is necessary to analyse Japanese welfare practices which could alleviate the burden of motherhood to allow for greater economic participation.
Chapter 3: Welfare Politics
Based on the notion that Japanese women have been, and continue to be, constructed as mothers, this dissertation argues that welfare politics play an essential role in dictating women’s economic empowerment and will determine the overall success of womenomics. The relationship between gender norms and welfare is cyclical and reinforcing. The welfare state, through its redistribution of resources and institutionalization of ideologies is able to shape the distribution of domestic responsibilities (Geist, 2005, pg. 26). The provision of childcare in addition to the overall structure of welfare has significant influences on women’s ability to participate equally in the labour force and thus merits greater attention. I argue that two key features of Japan’s welfare system demand attention for their impact on womenomics. Firstly, this chapter examines the evolution of Japan’s welfare society and the implications this has for reinforcing motherhood. Secondly, it will examine how childcare provisions have been structured as a result of the welfare society and the impact this generates on women’s economic participation. Together, these two elements serve to highlight conditions which are actively constraining women to the domestic realm.
3.1 The Welfare Society
The welfare society is amongst the most powerful mechanisms which reproduces gender hierarchies, institutionalises traditional gender norms, and reinforces the identity of motherhood. The features of this institutionalized society contribute to the failure of womenomics. Following the end of the Second World War, Japan endeavoured on a course to establish welfare provisions. Originally, Japan moved towards welfare expansion (Miura, 2012, pg. 58). However, in the 1970s the country quickly retracted welfare policies after conservative backlash (ibid, pg. 59). Critiques of welfare expansion highlighted the British economic struggles of the period as a “disease” brought on by extensive welfare provisions (ibid). Thus, the Liberal Democratic Party (LDP) government turned toward a different solution, one that was not regarded as impeding upon the economic success of the nation but would influence greatly the level of equality between Japanese men and women.
This new model was epitomised by the slogan of the 1970’s LDP government, which read “towards a Japanese style welfare society” (Watanuki, 1986, pg. 259). The principle of the welfare society was to transfer the responsibility of welfare from governments to families, the community, and society (ibid, pg. 263). Prime Minister Masayoshi Ōhira emphasised the family as the foundation of the welfare society and in 1980 commissioned a 204-page report on “How to Strengthen the Basis of Families (ibid, pg. 264). In practice, the importance placed on the family ensured welfare responsibilities were primarily attributed to the women in households. By conflating family values with state welfare, the Japanese government effectively institutionalized the gendered norms which kept women in the home and therefore out of the labour market (Geist, 2005, pg. 26).
The policy direction towards a welfare society over a welfare state can be read through two lenses: neoliberal, and, feminist. The neoliberal lens articulates an economic justification for the government’s pursuit of this track while the feminist lens seeks to demonstrate how Japan’s welfare society has actively constrained women’s equal participation in the workforce by reinforcing the identity of motherhood.
The welfare society plays a significant role in attributing care based tasks to women through its emphasis on family obligation. This is most evident in the importance placed on a woman’s social reproduction responsibilities. In Japan, the mother is the primary provider of welfare. This notion is reflected in the Family Charter of 1970, which highlights the role of the mother in social reproduction as follows:
“A woman should recognize herself as the best educator of her child. An excellent race is born from excellent mothers…only women can bear children and raise them. Therefore, mothers should be proud and…employment opportunities should be given to those women who have finished raising their children and who still wish to resume working outside the home.”
(Quoted in Mariko 1989, pg. 73)
The ideals presented in the Family Charter can be further evidenced in the stereotype of the ‘Education Mother’ (Kyoiku Mama), whose main responsibility is to ensure her children’s scholastic success and to secure their productive capabilities for the nation’s future exploitation (Uno, pg. 2). Uno describes the ideal Kyoiku Mama as follows:
“She studies, she packs lunches, she waits for hours in lines to register her child for exams and waits again in the hallways while he takes them. She denies herself TV so her child can study in the quiet and she stirs noodles at 11 P.M for the scholars snack”
The Kyoiku Mama is a reflection of the ideal mother in Japanese society because she facilitates the education of an “excellent race”. Furthermore, in keeping with the ideals outlined in the Family Charter, the ideal mother cannot take up employment outside the home since it would distract from her ability to ensure her child’s success. A good mother and a good citizen are conflated under the welfare society model.
Overall, it is evident that Japanese welfare practices naturalize the division of labour by transferring welfare responsibility to mothers. This contributes to the failure of womenomics by inhibiting women’s equal economic participation. On the macro level, the welfare society advocates for a greater sense of family responsibility, while on the micro level, this responsibility falls strictly on women. The welfare society norms have a direct effect on Japanese women’s relegation to the domestic realm and on their access to child care provisions which could allow them to work.
3.2 Childcare Provisions
The welfare society and the gendered norms it institutionalizes reflect the nature of childcare provisions available. In order for womenomics to succeed it must seek to alleviate the childcare burdens which constrict women to the home. Due to the emphasis placed on mothers as primary caregivers and welfare providers, the Japanese government historically limited its involvement in childcare provisions. Early provisions which did exist for childcare can be understood through a strategy of “poverty relief” (Peng, 2000, pg.100). Childcare centres under the purview of the Ministry of Health, Labour, and Welfare (MHLW) existed primarily as safety nets for lone-mothers in the early post-war period (Lambert, 2007, pg. 8). Day-care facilities held strict eligibility criteria which in effect only admitted children of single mothers or sickly fathers who were unable to work and therefore unable to support the family (ibid). These centres existed for the sole purpose of alleviating child-rearing responsibilities for single mothers so that they could pursue jobs beyond the home to maintain economic stability and refrain from falling below the poverty line. The development of day-care institutions was therefore a means of encouraging the poor to work, rather than relying on the state for security (Uno, 1999, pg. 13).
Married women were not entitled to access the early childcare provisions because it would serve to fracture the orthodox gendered division of labour and challenge the role of women in the home. Women’s access to child care services was limited as a consequence of societal norms and formalised application processes which only admitted children of single mothers (Lambert, 2007, pg. 9). Furthermore it was expected that married women gained their financial stability from their husband’s family wage (Peng, 2000, pg. 109). This expectation was codified beyond rhetoric, and the importance of the family in welfare provision was even translated to legal enforcement. Ito Peng identifies the post-war Family Law, which holds family members responsible for one another’s welfare by extending vertically three generations and horizontally amongst spouses, as a site of inequality reproduction (ibid, pg. 91). Family Law, and by extension the obligation of familial care contributes to generous company welfare packages which are calculated based on a male employees dependents such as wives, children and parents (ibid). Welfare packages for male workers are intended to support the gendered division of labour so married women can stay at home. Thus the existence of a family wage along with the lack of childcare accessibility for married women demonstrates how the welfare society’s notion of family obligation is actualized. Furthermore, the lack of childcare accessibility actively enforced women’s position as caregivers and reinforced the primacy of motherhood over all other identities, including workers in the labour market.
Child-care provisions since the early post-war period have marginally expanded as a result of women’s increasing economic participation; however, the ideals of the welfare society continue to plague the reach and accessibility of these services. The distinctions between Yōchien (kindergarten) and Hoikuen (day-care) serve to reinforce the values of the welfare society and the division of labour which relegates the “ideal” women to the private sphere. Yōchien are widely regarded as a place of learning and early socialization, as such, they fall under the jurisdiction of the Ministry of Education (Soma and Yamashita, 2011, pg. 136). Contrastingly, Hoikuen, which can offer education, but are primarily care facilities are managed by the MHLW (ibid). In addition, Yōchien holds classes primarily in the morning between 9:00 am and 11:00 am whereas Hoikuen hours mirror the working day (Mariko, 1989, pg. 77). As such, these institutions exist to serve two distinctly different groups. Yōchien are accessible to housewives who are not working and able to mind their children after classes’ end, while Hoikuen exists to serve working mothers. In 1982 only 29.7% of students attended Hoikuen before their elementary education while 64% had attended Yōchien (ibid). The attendance disparity can be attributed to the limited availability of Hoikuen as a result of the perceived social value of the institution. Yōchien conformed to the ideals of the welfare society model by maintaining the primacy of the mother in social reproduction and thus garnered higher prestige (Imoto, 2007 pg. 93). Over time, however, demand for childcare provisions which would permit more women to work has emerged, thus the line between Yōchien and Hoikuen has blurred slightly in recent decades (ibid, pg. 96).
Margarita Abe and Yeong-Soon Kim demonstrate that it is only during the 1990s that a change in childcare provisions, which would permit more women to engage in the labour market, can be regarded (2014, pg. 666-685). The LDP had limited incentive to change childcare provisions from “poverty relief” to “universal accessibility” before the 1990s because it would disrupt the traditional gender arrangements (Abe & Kim, 2014, pg. 676). However, labour shortages since the late 1980s contributed to the rise in female workers, which in turn has spurred a rise in demand for childcare (Lambert, 2007, pg. 2). Traditional middle-class housewives, who were previously relegated to the home, drastically increased their economic participation. In 1955 roughly 10% of married wives engaged in the labour force, yet in 1996 the proportion of middle-class married women in employment reached 50.5% (Peng, 2000, 103). As a result, the demand for childcare services has skyrocketed. In 1995 there were 28,481 children on waiting lists for childcare services (Zhou & Oishi, 2005, pg. 104). To accommodate the rising demand for childcare the LDP government initiated the Angel Plan in 1994 which was intended to expand the access of day-care services beyond just single-mothers (ibid, pg. 101). However, Ito Peng notes that the changes have been insignificant due to a lack of funding (ibid). Based on statistics from the MHLW the demand for childcare services rose to 42,800 in 2003, demonstrating the ineffectiveness of the 1994 Angel Plan in providing childcare (Zhou and Oishi, 2005, pg. 104). This failure is further evidenced by the series of government policies which rolled out following the original Angel Plan.
A mere 5 years later the government introduced the “New Angel Plan” in 1999 which was followed by the “Zero Waiting List Plan” in 2001 (Abe & Kim, 2014, pg. 676) and a “New Zero Waiting List Plan” in 2008 (Kawabata, 2015, pg. 42). As an element of womenomics, Prime Minister Shinzo Abe announced his plan to eliminate waiting lists completely by 2017 (Matsui, 2014, pg. 9). Since then Abe has pushed his deadline forward to 2020 (Nikkei Asian Review, 2017). Broadly speaking the aims of each new plan has been relatively identical: to increase the availability of childcare for Japanese children. Each plan has failed to meet this goal (Abe & Kim, 2014, pg. 676).
In 2017 Yuka Ogata, a politician of Kumamoto municipality brought her 7-month old baby to a chamber debate to highlight the lack of childcare services available for working mothers (Demetriou, November 30th 2017). Ogata was met with intense backlash from her colleagues but widespread support from mothers on social media who faced the same challenges (ibid). The politician’s stunt was an effort to highlight that without childcare provisions, mothers are unable to enter the workforce and move beyond the realm of the home.
Despite nearly two decades of increased government involvement in childcare provisions the demand for day-care services is drastically surpassing the supply (Zhou & Oishi, 2005, pg. 103). Thus, while the government has seemingly made some effort to improve access to childcare, as evidenced by the continuous updating of childcare provision policies, ultimately Japan has not succeeded in alleviating the burden of care off of women, making it increasingly difficult for mothers to work. The overall failure of the expansion of Japanese childcare can be attributed to the continued influence of the welfare society in perpetuating gender norms, the nature of Japanese employment and ultimately the failure of womenomics as a policy.
Chapter 4: Employment Patterns
The structure of Japanese employment is influenced by the emphasis placed on motherhood and the ideals of the welfare society. What is critically understood about female employment is the type of work women engage in, primarily part-time work in order to balance their welfare responsibilities. Part-time employment inescapably contributes to inequality between men and women which is reflected in pay gaps along with different career progression tracks. This chapter will first address the construction of the salaryman as a form of hegemonic masculinity which bars women’s access to equal employment. Following, the chapter will analyse why women are saturated in part-time work and how this reinforces the ideals of the welfare society. Overall the chapter serves to demonstrate how the government and corporations maintain traditional family structures which restrict women’s equal participation in the labour market and must be dismantled in order for womenomics to succeed.
Labour in Japan is divided into two distinct categories: regular worker (Seiki) and non-regular worker (Hi-Seiki) (Kano, 2018. Pg.7). It is the balance of these categories that continues to reinforce the gendered division of labour and sustains the ideals of the welfare society. The difference between the two is not simply related to working hours but is greatly influenced by gendered constructs.
4.1 The Construction of Salaryman Masculinity
The conditions of a regular employee effectively disqualify women from being both good citizens, under the terms of the welfare society, and good employees. The construction of the salaryman as a form of hegemonic masculinity and the glorification of the salaryman as the ideal employee has barred women from achieving equal economic opportunity, despite female participation in the labour force, and therefore requires greater analysis to understand why womenomics will fail.
The archetypes of the salaryman (Sararriiman) and corporate warrior (Kigyô Senshi) have been regarded as the foundation of Japan’s economic growth and the success of Japanese corporations. The hyper-visible men ranging between their mid-20s to late 60s in almost uniform-like black suits, white button downs, matching “seven-three” haircuts, and leather briefcases can be spotted crammed together on Tokyo’s subways during morning rush hour and drunkenly stumbling home on the last train in the evening (fig. 1). On the surface, the term salaryman defines a white collar worker (Seiki) in the private sector (Dasgupta, 2003, pg. 120). This definition, however, is overly simplified. More accurately a salaryman represents the ideal Japanese worker, which, as the moniker indicates, is a man.
As Dasgupta identifies, the salaryman is a figure of Japanese hegemonic masculinity which stands in direct opposition to the hegemonic femininity of the mother (2003, pg. 118). Following the end of WWII, formerly revered masculinities such as the farmer and soldier were subdued in favour of the corporate warrior/ salaryman (ibid, pg. 122). That is not to say that the values which underpinned the former masculinities have been erased. In fact, the opposite is true. The attributes which underpin the core values of Japan’s Samurai (warrior) class come to also colour the character of the salaryman. Loyalty, self-sacrifice, duty, and endurance are integral features of the salaryman and they are reflected through the salaryman’s commitment to the corporation (ibid, pg. 120). Part of the contract between the salaryman and his employer stipulates the understanding that it is the employee’s duty to prioritize the needs of the corporation before his own (Miura, 2012, pg. 23).
Japanese salarymen are stereotypically known for working long egregious hours as part of their commitment to the company. The typical salaryman works well past the average 8-hour day, with over 60% reporting a minimum 10-hour working day (Nemoto, 2013, pg. 515). The burden of overwork is so deeply embedded in Japanese salaryman culture that death by overwork and suicide from overwork are common phenomena (Kyodo, 2002). The normalization of overwork has significant impacts on the gendered division of labour. Claudia Geist’s empirical study demonstrates that men’s participation in the household is highly dependent on the amount of time they spend working (Geist, 2005, pg. 26). Similarly, a case study conducted by Nobuko Nagase and Mary C. Brinton concludes that Japan’s overwork employment practices inhibits male participation in domestic duties and actualizes the role of women as primary caretakers (2017, pg. 362). These studies indicate that individual beliefs about gender equality influence the division of labour less than systemic employment conditions which prioritize loyalty to corporations over family.
Salarymen’s unwavering commitment to the company, and by extension their invisibility in the domestic realm, is not accidental as it is taught through media and therefore is a gendered construct (Dasgupta, 2003, pg. 124). Keniichi Suzuki’s “What Men Need to Do in Their 20’s” instructs incoming salarymen that economic success comes from dedication. Specifically, Suzuki states that the word “no” should not exist in the vocabulary of an entry-level salaryman (Dasgupta, 2003, pg. 124). Keniichi Suzuki’s instructional manual demonstrates how long working hours are not simply a product of the Japanese work environment, rather, they are an integral feature of the identity of the salaryman. Overwork and the sacrifice of a personal life are constructed as a heroic display of commitment to the company, akin to the sacrifices made by warriors for the nation (Nemoto, 2013, pg. 514). Since sacrifice of the personal life is a glorified aspect of the salaryman identity, working women are required to mirror this hegemonic masculinity, or, opt out of full-time employment. Women who attempt to juggle welfare society expectations with employer expectations are unable to commit to the same extent as their male counterparts and are thus characterized as “weak” (ibid).
Kumiko Nemoto highlights that promotion for women is synonymous with childlessness (2013, pg. 514). Prejudice against Japanese women in the Seiki working track is rampant. As recently as 2018, Tokyo Medical University, one of the country’s most prestigious medical institutions came under fire for altering female applicants test scores to lower the number of women entering the university from 40% to less than 30% (BBC, 2018). When questioned, the university officials claimed that their “silent understanding” for lowering women’s test scores was driven by the assumption that “female students who graduate [would] end up leaving the actual medical practice to give birth and raise children” (ibid). Tokyo Medical University argued that women’s child-rearing responsibilities led to staff shortages and added strain to an already overburdened healthcare system (Todd and Reese, 2018). A similar case of test score tampering was uncovered at Jutendo University and Kitasato University (ibid). The example of these universities illustrates how presumptions about a women’s welfare responsibilities have actively lead to a compromise in women’s economic opportunity and must therefore be addressed by womenomics. This type of prejudice against female professionals is not rare in Japan; in fact, while the Tokyo Medical University scandal received scrutiny and overseas coverage, it is a mere reflection of the society-wide problem.
The division of women as workers and mothers in Japanese corporate life is significant for understanding why womenomics will fail. Sayaka Osakabe, the founder of Matahara, an organization dedicated to opposing the rampant maternity harassment of Japanese corporations, advocates for the fair treatment of pregnant women in the workforce. Osakabe notes that maternity harassment is a widespread form of power abuse which forces women out of employment as a result of pregnancy (Hall, 2017). In 2015, the Japanese Trade Union Confederation released a report which indicated 20.9% of women experienced such harassment (ibid). This is particularly telling since, women are severely underrepresented in Japanese unions and thus it can lead us to believe that these figures are much higher when addressing not only unionized female employees but all female employees.
Maternity harassment is a widespread practice because Japanese companies believe that child-rearing will take away from an employee’s efficiency. This belief is termed “the motherhood penalty” and greatly impacts a women’s career progression; the same is obviously not true for men since men’s status as fathers has no influence on their progression as employees (Nemoto, 2013, pg. 514). This juxtaposing treatment of female and male parents in the workforce is a direct result of the ideologies reinforced by the welfare society. Due to welfare responsibilities, regular working women are often pushed out of full-time employment at the cusp of motherhood. As a result of the demands of the regular working track, Japanese women are more often relegated directly into the part-time category to ensure they can balance welfare and work responsibilities.
4.2 Part-Time Work
As a result of the impossible to emulate salaryman characteristics and the lack of accessible childcare, Japanese women are saturated in the part-time career track. The relegation of women to part-time work further solidifies the gendered division of labour, fails to encourage women’s equal economic participation, and presents a hurdle for womenomics.
Women’s part-time work can be regarded as the product of the tension between governments and corporations. The patriarchal state promotes women’s role as mothers and caretakers under its welfare society model and as such requires women to be relegated to the home, but, Japanese corporations, who look to maximize profit through additional labour exploitation, seek to encourage women’s participation in the labour force. Part-time work is regarded as the compromise between these two spheres as it allows for women’s labour to be exploited while their continued primacy remains within the home (Broadbent, 2002, pg. 60).
Pato (part-timer) is a highly gendered term used to define female part-time workers, traditionally working housewives (Miura, 2012, pg. 25). This is evidenced by the fact that 90% of pato in 2005 were women (ibid). The saturation of women in the pato category is a result of women’s restricted access to childcare. Mizuki Kawabata’s research in Tokyo demonstrates that 72% of women with children under the age of 5 want to work, but only 37% of those women are actually in employment (2014, pg. 42). Similarly, figure 2 from the MHLW demonstrates that the majority of Japanese mothers are unemployed before their children reach school age, and when they do enter employment it is primarily on a part time basis.
Percent Distribution of Mothers Occupation Status by Childs Age Group
Source: Ministry of Health Labour and Welfare
The volume of part-time workers is significant for women’s economic emancipation because pato earn marginally more than minimum-wage (Miura, 2012, pg. 25). This contributes to high levels of wage-inequality between Japanese men and women, as evidenced by figure 3.
Gender Pay Gap Comparison of OECD Countries
Wage inequality also ensures that it is increasingly difficult for Japanese women to enjoy economic security without marriage. Furthermore, as a result of the competitive nature of the salaryman, Japanese men are discouraged from taking a more active role in care giving responsibilities. Part-time employment is therefore a supplement to the pre-existing single-male breadwinner model and contributes to the failure of womenomics (Broadbent, 2002, pg. 57).
4.3 The “M” Curve
When graphed, the employment patterns of Japanese women follow an “M” curve (fig 4.).
Women’s Labour Force Participation by Age Group
Source: Gender Equality Bureau of Japan
The employment rate peaks around the age of 20 when women began graduating from university and continues to rise steadily till women reach child-bearing age, and then the level of female employment drops drastically. The valley in the “M” curve exists until children have reached school age, at which point mothers re-enter the workforce and a second peak in women’s employment is regarded and sustained until retirement. As demonstrated by figure 4, the labour force participation of women from others countries is less impacted by motherhood. The “M” curve and Japanese women’s employment pattern is therefore particularly unique. The steep valley in the “M” curve reflects the lost labour potential of Japanese women. Furthermore, the existence of this off-ramping reduces women’s skills progression and negatively influences their ability to move up the corporate ladder into managerial and senior positions. As a result of the off-ramping, the only option for women re-entering the workforce is part-time employment. Overall, the “M” curve is a consequence of the welfare responsibilities women must undertake when they become mothers and the lack of childcare provisions which would enable them to continue working and raise children.
Based on the salaryman model and the structure of part-time employment it is evident that even when Japanese women are participating in the labour market their work is not equal. The disparity between men and women’s economic participation is the result of welfare responsibilities and the construction of motherhood. Japanese women cannot access regular worker tracks without sacrificing personal aspirations. Women who choose to engage in work and family life must compromise by entering the part-time workforce which provides limited career opportunities. Thus, the fair and equal treatment of Japanese working women should be the main priority of the government’s womenomics policy.
Chapter 5: Womenomics & Neoliberal Feminism
Previous chapters have effectively sought to analyse the construction of motherhood, the ideologies of the welfare society, and employment patterns in the evolution of women’s economic participation in Japan. Together these sections have demonstrated the barriers which restrict women’s full participation in the labour market and by extension their economic emancipation. The emergence of womenomics as a policy is the culmination of this evolution and a proposed solution to bolster women’s economic participation. I argue that womenomics is ultimately doomed to fail because it is an economic solution to what is principally an economic problem caused by cultural, societal, and historical barriers. Government policy seeking to promote women’s economic participation must, therefore, fully address the barriers I have identified throughout this dissertation to enact genuine change. This chapter will illustrate that womenomics as an economic policy appropriates liberal feminist branding, while ultimately failing to drive women’s overall economic emancipation because it disregards the historical roots of women’s oppression. The chapter will first analyse the emergence of womenomics as an economic solution for declining growth. Then it will demonstrate how womenomics has transcended into the realm of policy as a tool for boosting Japan’s public image. Finally, it will demonstrate the neoliberal roots of the policy.
5.1 The Origins of Womenomics
As evidenced by its name, the emergence of womenomics as a policy is driven by economic need, rather than the principles of equality. Womenomics has been posited as the solution to Japan’s economic stagnation; this is particularly evident when tracing the emergence of the policy. Kathy Matsui, Vice Chair and Chief Japan strategist for Goldman Sachs, has been advocating a women-centric solution to Japan’s economic crisis since 1999. The Goldman Sachs report penned by Matsui et. al “Women-omics: Buy the Female Economy” proposes that by increasing female labour participation the Japanese economy can continue to grow. Matsui predicts that by closing the gender gap Japan’s GDP could increase by 13% (Matsui et al, 2014, pg. 1). The argument identifies that male employment rates in Japan are essentially at capacity (Matsui et al, 1999, pg. 1). Therefore growth, for the Japanese economy depends on an additional, novel source of labour. Three potential solutions are presented by Matsui for policy consideration: Firstly, the government should focus on increasing the birth rate, secondly, greater support for emigration to Japan should be provided to drive new labour sources, finally, the government can capitalise on women and the role they can play in the labour market. When assessing these options the report states that the government’s attempts to increase the birth rate have been met with overwhelming failure (Matsui et al, 1999, pg. 8). The second option proposed by the report is to increase immigration to Japan. However, as noted by Matsui, this remains largely taboo in society and among politicians (ibid). This leads the authors to conclude that women’s increased participation in the labour force is among the most feasible of the recommendations for a revitalized Japanese economy. The chronology and structure of the report begins by problematizing a solution for Japan’s economic situation, where women only enter the dialogue as a tool for economic growth. Thus, the emergence of womenomics is derived not from an interest to empower women, rather a desire to fuel the economy.
Four volumes of Goldman Sachs Womenomics report have been published since Matsui’s original proposal in 1999. In the 2014 edition entitled “Womenomics 4.0: It’s Time to Walk the Talk” Matsui indicates that:
“Japan has more to gain than most countries from raising female labour participation” (Matsui et al. 2014, pg. 2)
More than 15 years after the original report, and the language used by Kathy Matsui to promote womenomics has remained almost identical. It articulates what the nation has to gain from female labour participation and not what women themselves have to gain and hence illustrates the values which drive the policy of womenomics.
Furthermore, Matsui assumes participation is equivalent to empowerment. However, as noted in previous chapters, women are already actively participating in the Japanese economy and will continue to do so. However, participation itself is fundamentally unequal due to the pressures of motherhood and the structure of regular and non-regular working tracks. Matsui’s proposal to raise women’s participation rates in the labour market makes no consideration of the welfare society ideologies which constrict women to the domestic realm. In essence, the report argues an overall increase in women’s burden by promoting further labour participation with no outline for balancing welfare responsibilities. Despite the lack of depth and consideration in Matsui’s womenomics proposal, the ideas have transcended into the realm of policy. The appropriation of womenomics into the realm of policy is fundamentally the result of economic necessity and a need to improve Japan’s international standing. Womenomics first appeared in Japanese politician’s vernacular in 2014. At the annual 2014 Davos summit, Japanese Prime Minister Shinzo Abe gave a speech which for the first time alluded to Matsui’s ideas of achieving economic success through increased female labour participation. Abe, taking note of Japan’s “super ageing population” inquired to the audience about where Japan may seek to find the human capital it desperately desired for growth (2014). His answer mimicked the now 15-year-old report by Matsui. Abe declared “the female labour force in Japan [as] the most under-utilized resource” (ibid). The immediate comment made by Prime Minister Abe upon announcing womenomics as a policy course mirrored Matsui’s notion that womenomics could serve the economy. From the onset, Abe did not frame womenomics as a policy to increase women’s equality or bolster the position of women in society. Instead, he sought to alleviate the burden on the Japanese economy by referring to women as “resources”.
In addition to the economic factors which motivated the adoption of womenomics by Abe, there is a clear desire to utilize womenomics to bolster the image of Japan in the eyes of the international community. In the 2014 Global Gender Index Japan ranked 104th out of 142 countries (World Economic Forum, 2014). The World Economic Forum’s index is calculated based on four factors: Economic Participation & Opportunity, Educational Attainment, Health & Survival, and Political Empowerment (ibid). Japan’s low score overall is a result of its poor showing in economic participation & opportunity and in political empowerment (ibid). Data for the Global Gender Index is derived from the visibility of women in political positions and managerial positions in the workforce. Thus, in order for Japan to raise its overall standing the government needed to focus on improving these two factors (Kano, 2018, pg. 4). Womenomics, with its central focus on encouraging women’s participation, increases the visibility of Japanese women and consequently should lift Japan’s international standing. In 2014, Abe announced that 30% of leadership positions would be occupied by women in 2020 (Kano, 2018, pg. 2). In an effort to move towards his target, the Prime Minister appointed 5 women to his cabinet (ibid, pg. 4). One year later Japan’s place on the Global Gender Index jumped to 101 (World Economic Forum, 2015) and its ranking for political empowerment improved from 125th to 104th. Therefore as Ayako Kano notes, the Abe administration’s goal of increasing women’s representation by 30% can be viewed as a performative nod to progressive liberal ideologies without actualizing significant socio-cultural change (2018, pg. 4). The Japanese government’s lip service towards gender equality is just that, a falsity. In 2015 Abe revised his goal of raising women’s participation from 30% to just 7% in government and 5% in the private sector (Kano, 2018, pg. 8). His own cabinet saw the reduction of 5 female ministers to only 1 after a 2018 cabinet reshuffle (The Asahi Shimbun, 2018). Furthermore, four years on from Prime Minister Abe’s famous Davos speech and Japan’s current ranking has slipped to 117th on the World Economic Forum’s Global Gender Index (World Economic Forum, 2018, pg. 11). These changes are drastic and they allude to the Abe’s inability to genuinely understand how the interaction of welfare, motherhood, and employment intersect to limit women’s equal economic participation. The administration is not completely blind to the social challenges women face. The LDP, has a vested interested in maintaining the status quo and upholding traditional gender norms (Kano, 2018, pg. 2). However, the government is aware that a degree of social change is necessary for propelling women into the workforce. Without a shift in domestic responsibilities, the womenomics project which aims to contribute to the growth of Japan’s economy will remain idle. Thus, a few nods, as a part of womenomics, have been made in the direction of altering societal norms. Firstly, Abe has acknowledged that access to childcare is a significant hurdle for women’s employment (Abe, 2014). Therefore, the Prime Minister declared his governments support for childcare expansion by building upon existing actions like the Angel Plan and Zero Waitlist Plan with a new promise to eliminate waitlists by 2017 (Matsui et al, 2014, pg. 9). As previously established, the government has failed to attain this goal with over 55,333 children reportedly on waitlists as of 2018 (Jiji, 2018). Abe was not merely unsuccessful in eliminating the childcare burden, but the argument stands that the government was hardly invested in the issue to start with. Rather than increasing government spending to support the provision of childcare, Abe has sought a solution based on outsourcing Japan’s care needs.
In his Davos speech, Prime Minister Shinzo Abe stated that “support from foreign workers will also be needed for help with housework, care for the elderly and the like” (Abe, 2014). The statement indicates that the Japanese government is aware of the welfare barriers currently weighing on Japanese women and impacting their economic participation. Abe’s response to these hurdles is the mere transferal of domestic responsibilities to foreign workers. In the 1970s the government transferred welfare to women, and in 2014 it seems the next transfer will be to migrant workers. Japan will thus become incorporated into the transnational care economy which is predicated on the basis of creating a care deficit in one country (almost always a developing one) in order to absorb the care demands of another (Lutz, 2011, pg. 22). Although Abe’s use of “workers” is gender neutral, the reality is that transnational care economies are highly gendered. Domestic work has become the largest sector fuelling women’s migration and is characterized by unfair pay, restrictions on freedom, and poor social security (ibid. pg. 19). Womenomics, therefore, encourages the exploitation of foreign women. The ease with which the Prime Minister encourages migration to alleviate Japanese women’s welfare responsibilities reflects his government’s willingness to exploit both migrant women and Japanese women. Thus, it is evident that womenomics is motivated by economic principles rather than egalitarian ones. Helma Lutz inquires:
“Why despite the waning significance of the housewife marriage … has there been no redistribution of family or care work between gender groups? Why is it preferable to pass on this work to another woman from another country?”
Abe privileges migrant women over domestic men as caretakers because transnational care economies fundamentally maintain the gendered hierarchies of society. The invisibility of Japanese men in Abe’s Davos speech is stark and their place in womenomics is, if anything, purely ceremonial.
In an effort to pander at the most basic level to international critiques and domestic opponents, the Abe government has targeted male participation in domestic duties as a way of promoting women’s employment. A new government-backed trend ikumen (handsome men who partake in domestic duties) has been advertised as the changing force in Japan’s domestic division of labour (The Japan Times, 2016). The government has even launched awards for companies which encourage their male employees to take paternity leave (Fleming, 2018). The glossy media coverage ikumen has received is far from the reality it is attempting to portray. Kumiko Nemoto’s research at two major Japanese companies found that male attitudes towards child leave, despite employer encouragement, remained negative. Only one man, from both companies took child care leave (2013, pg. 522). Furthermore, the same employee revealed his decision to take leave was not based on a desire to conform to the ikumen standard but rather was, in the ideal salaryman way, an act of loyalty to his company. The employee stated that:
“If one man takes childcare leave in a firm, the Japanese government approves the firm as being family-friendly and adds it to the list of family-friendly companies. The company needed one man. I had to sacrifice myself. It was just for the image of the firm. It might be better for the profits of the firm…. Nobody wants to take such leave. When you take childcare leave, you get a 3.3 per cent reduction in your salary.”
(Nemoto, 2013, 522).
The salaryman’s reservations about child leave are not completely unfounded. Stefanie Anne Aronsson argues that it is actually “economically rational” for Japanese women to take child care over men, because from the onset the perception of women as mothers has limited their ability to earn as highly as their male counterparts (2016, pg.35). Thus, the ikumen project, more than anything, is simply a discursive marketing strategy being employed by the government to improve the image of Japanese gender divisions without addressing the true employment inequality women face.
5.3 Neoliberal Feminism
Abe’s womenomics represents a new wave of feminism: neoliberal feminism. Hester Eisenstein explains that Neoliberal feminism, also labelled “transnational business feminism”, is based on the notion that women are untapped resources who represent the solution to capitalisms downfalls (2017, pg. 38). This is evidenced by the way both Kathy Matsui and Prime Minister Shinzo Abe have spoken about women as the solution to Japan’s economic stagnation. The main focus of neoliberal feminism is to incorporate women into the structures of capitalism (ibid, pg. 45). McRobbie has dubbed neoliberal feminism a “faux-feminism” (2009, pg. 119) because the “revolutionary demands of feminism have been reduced by capitalism” to reflect that paid work and political visibility are equal to liberation (Eisenstein, 2017, pg. 37). The emerging notion that economic participation can be equated to women’s liberation focuses primarily on the individual with little concern for the wider political and social systems which have historically been responsible for women’s oppression (ibid, pg. 42). Eisenstein’s point is clearly reflected in the reality of Abe’s womenomics policy, which has failed to challenge the existing social structures of welfare, employment, and motherhood to empower women. Thus, when characterising Abe’s womenomics as a new neoliberal form of feminism it is necessary to inquire about who wins and who loses as a result of this pseudo-feminist policy (Kano, 2018, pg. 8).
It is undeniable that womenomics will produce “winners”, most obviously the Japanese economy and corporations, but also some women’s economic independence will be improved as a result of the policy. Part of the womenomics agenda has been to encourage the promotion of women to managerial positions. The International Labour Organization released a report to commemorate International Women’s Day this year, which details that only 12% of management positions in Japan are occupied by women (2019, pg. 30). This is only a 3.6% increase in representation of women in management since 1991 (Tanaka, 2019).
In 2015 the administration passed legislation that requires businesses with over 300 employees to set quotas and targets for women to achieve leadership positions (Business and Human Rights Resource Centre). However, there is no enforcement to ensure companies comply with their self-set targets, as well as no penalties for failing to advance women (BBC News, 2018). Furthermore, as previously indicated corporations and the government have made marginal progress with regards to childcare accessibility this in effect disqualifies mothers from attaining management positions. Evidently, womenomics is not succeeding in bolstering women’s rise to leadership. Women who are advancing to management are those who are willing and able to mirror the salaryman lifestyle, i.e. do not have welfare and childcare responsibilities (Nemoto, 2013, pg.513) (Aronsson, 2012, pg. 47). Ultimately no changes have been made by the administration to challenge the status-quo employment practices which privilege total commitment to the employer over a work-life balance, which could drastically improve the prospects of women who seek to enter senior positions. Women who seek to pursue a family life and career will be faced with a “struggle and juggle” dilemma as a result of the welfare responsibilities and unfair employment practices which will continue to persist under womenomics (Kano, 2018, pg. 7). With regards to certain women’s progression as a result of womenomics, Ayako Kano poses an important question:
“Rather than all women being treated as second-class citizens because of their gender, if some women would be treated as first class… would this be a step forward or back?”
(2018, pg. 10)
In response to Ayako’s question, I argue that this division of elite and non-elite women is, in fact, a step back for the women’s liberation project because it fails to dismantle the social structures which are constricting Japanese women. The creation of “elite” women would distract from addressing the lived inequality faced by most women in society. Furthermore, while Aronsson (2012, pg. 9) argues that elite women may act as role models, the fact remains that until socio-cultural inequalities are address by womenomics there will be little improvement.
Thus it can be understood that womenomics will privilege a certain type of women but will fail to emancipate women as a whole. In the words of Ayako Kano womenomics presents “an uncomfortable marriage between feminism and neoliberalism” (2018, pg. 1). It isn’t genuine concern for women’s empowerment which is driving Japan’s turn to womenomics but rather a desire to grow the economy at the expense of women. As such, feminists should be dubious about womenomics and the promises it seeks to make.
“The roots of gender inequality are not found in women’s exclusion from production per se, but rather in the material and ideological separation of production from social reproduction”
(Roberts, 2015, pg. 219).
Adrienne Robert’s remarks are particularly valuable for understanding the failure of womenomics as a policy. Women’s marginalization in Japan will not be reversed as a result of their increased visibility in the labour force. In fact, for most women, inequality will only be furthered as they are forced into a double work-shift to try and manage welfare and workfare responsibilities. Womenomics will undoubtedly increase the number of working women. However, these workers will largely be relegated to part-time employment because womenomics does not challenge the ideological foundations which continue to construct women as primary caretakers and welfare providers. In order to genuinely challenge gender inequality a serious attempt at dismantling gender norms such as motherhood and reformulating welfare and employment practices is necessary.
This dissertation has demonstrated how identity formation, and the primacy of motherhood, has influenced the accessibility of welfare for Japanese women and further characterized their role as employees. Without fully addressing the social, cultural and historical roots of women’s oppression, Japan’s search for growing women’s participation is doomed for failure.
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Fahreen Budhwani is currently completing her Masters in Gender, Policies and Inequalities at the London School of Economics. Her passion for gender intersects with her love of Japan and fasciation with Japanese politics and institutions. Alongside her studies, Fahreen is the co-host of a Feminist Podcast titled “Super Smash Hoes”. Along with her co-host Erika, the two girls explore society, gender and culture in Japan.
Julie Yukiko (雪子) Buisson aka Ukico has much in common with Snow-White, other than just her name, which literally means “child of the snow”—she is charming, peaceful, a beautiful woman with alabaster skin and blessed with an ethereal singing voice that calms the spirits of men and animals; she is enchanting. Her first song, Denial, and the surreal mystical music video for it were released on September 11.
She was born to a Japanese mother and French father and grew up in Paris. You could say she has made the best of her bicultural heritage, touching upon her roots to become a successful model and now a songwriter and singer. Her French-Japanese visage and sense of style helped her have a successful international modeling career.However, she has much more depth than her surface appearances, and that is part of her appeal.
Ukico (pronounced You-Key-Koh) was studying at the University La Sorbonne while pursuing her modeling career after high school. What sparked her interest in singing and songwriting was the death of her grandmother.
When she passed away, Ukico, wrote a poem as a eulogy, which she showed to her father—and to her surprise, he wept.
“It moved my father to cry and it showed me how to paint a picture with words. He still reads the poem, sometimes.” She felt the power of words come to life.
She had often thought about becoming a singer/songwriter but lacked confidence in her ability to compose or to voice her emotions musically. But seeing her father’s response stirred something inside of her.
“It was a wake-up call. I had always dreamed of studying and living in New York and pursuing music. I love so many different genres and singers. Everything from Massive Attack, to Little Dragon, to Lana Del Rey.”
The song writing of Fiona Apple was particularly inspirational to her.
To pursue her musical career more seriously she entered a music engineering school in NYC, The Institute of Audio Research. After graduating salutatorian, she interned at the recording studio Strange Weather based in Brooklyn.
She was given an opportunity to work on the production of 36 Seasons by Ghosface Killah. She also put in time at the world famous jazz club Birdland, live mixing for the Grammy Award winning band The Afro Latin Jazz orchestra, and other jazz acts.
While in New York, she experienced the loneliness, alienation and emotional struggles that come with life in the Big Apple.
She sought refuge in spiritual disciplines, yoga and meditation, eventually becoming adept enough to guide others.. Meditation and yoga are still a huge part of her life, and perhaps what gives her an aura of warm serenity—not the chilly vibe you’d expect from a snow woman.
During her time in New York, she was also taken under the wing of Justyn Pilbrow, a respected music producer who has handled major acts such as Halsey and The Neighbourhood.
After leaving New York and coming back to Japan she also became more interested in her own Japanese background and traditional music. It provided her with some solace as
She continued to work with Justyn Pilbrow and was also able to collaborate on musical pieces with Japanese virtuosos of Koto (Japanese lute), Shamisen, Shakuhachi (windpipes) and the Taiko (Japanese drum).
Her first single, Denial, has instrumentation featuring the shakuhachi and taiko. “The shakuhachi is such a beautiful instrument—it can express so much pain and tension.”
The video of the song is based on the story of Japan’s creation, as told in the Kojiki, a classic of ancient Japanese literature. The creation of the world starts with the first two existing Gods Izanagi (male God) and Izanami (female God). After forming Japan’s islands they gave birth to other gods—the god of the wind, seas, and more. But Izanami, after giving birth to the God of Fire dies from the trauma and fatal wounds. Her spirit goes down to the underworld. Izanagi who misses her terribly, decides to descend to the underworld to bring her back—like Japan’s own Orpheus.
The video, using Butoh dancers, brings to life the myth of creation, death and renewal. But what is the song about on a personal level? Fasting? Living without material goods? Denial of French culture, or Japanese culture?
Ukico answers, “It is a song about breaking up and the end of love. But it is a bit more than that. I was protecting my heart, not to fall in love again. I was in denial of closing my heart when I started to write it. But also there was underlying denial that I am mad at somebody.
But the real denial in the song is that I am angry at myself. It is because of myself, because of how I am choosing how to deal with things that the suffering comes. And there is some wisdom and transmutative power in understanding that.”
Japan Subculture Research Center asked Elizaveta to explain why she wrote the song and for the lyrics to the song. Here is what she had to say.
I wrote “Meet Again” not long after finding out about the tragic fire at Kyoto Animation. I had met some people from KyoAni, although just very casually, through a network of animators and visual artists I am occasionally part of, when in Tokyo.…
I was hoping to be able to tour the studio and visit their shop, when visiting Kyoto next. I was also aware of their positive reputation, as they were known for being an employee-friendly company in an industry, which often overworks and underpays animators. They had a lot of women working for them, too, which was unusual, and a breath of fresh air.
In the hours and days following the tragedy, I couldn’t stop thinking about what had happened, and following the news, which just got more and more grim.
The contrast between the beautiful, hopeful art produced by KyoAni and what happened to them, was very hard to reconcile with. I am not a starry-eyed optimist,
but I do prefer to believe that good things happen to those who put out good things into the world. While I know it’s a naive worldview, it’s better than the alternative. This event, though, was not an accident, but an act of deliberate evil. All circumstances aligned for it to be as awful as could be. It was incredibly hard for me to accept it as reality. There had been no magic hero to save the day, and nothing to soften the blow. Kyoto is a peaceful, mystical city of a few thousand temples. But no deity stepped in to offer protection.
Once you accept that something terrible like this happened and there’s no way to explain it, you must allow for healing to start, or at least attempt to get on the path towards it. I can’t even start to imagine the pain and trauma of those who had gone through this experience and survived are now having to deal, and probably for years to come. My heart also goes out to those who got the call that day to find out their loved ones were no longer with them. Furthermore, the trauma to KyoAni fans around the world may not have been as direct, but it’s real nonetheless. When you make art, those who love and consume it, become believers of the things your art brings into the world. For KyoAni fans, it would have been beauty, hope and harmony. A tragedy such as this one kills faith that the world is in any way fair and a worthwhile place to be part of.
I wrote “Meet Again” the day I went to the recording studio, and the song practically wrote itself. I heard it in my head, and the lyrics came to be just minutes before I walked out to catch the train. This recording is the first take, which we recorded and filmed. It wasn’t quite perfect in a couple of places, and so I did another take, but I had a hard time singing then, because I was too close to tears. And so I made the decision to keep the first take, as it was, and record no more.
I wrote this song as a way to heal myself, even though I was just a bystander of this tragedy. I hope it may serve as a source of healing to others affected by it. I still have hope and faith. There are so many things we do not know, and so much happens every day, which makes it hard to take heart and carry on. But carry on we must, and help those around us do so, too.
I don’t remember when I got the call that day They said you were no more And then the ground gave way
I sat and cried all night Still hoping they’d been wrong A part of me had died How could I carry on
As sunrise painted red Inside my sleepless eyes Still lying on my bed I thought I heard a voice
It sounded like my love A distant precious sound But there was not a soul That I could see around
I know you’re still with me In other shape or form Our union has survived A deadly firestorm
And when I look above I can transcend the pain Soar high with me, my love I know we’ll meet again.
何時のことか 覚えてない もういないと 立ち尽くした
泣き明かした まちがいだと 身を裂かれて 歩みようも
夜明けの赤 腫れ目を染め 伏せたままで 聞こえたのは
君のような 遠くの音 影ひとつも 見えないのに
今も そばに 形を変え つながりだけ 焼け残った
仰ぎ見ては 痛みを超え 君を連れて また会うまで あの高みへ また会うまで
Born in USA, Russian-raised Elizaveta made her debut on Universal Records (US) in 2012. Since then she became the voice of the Tavern Bard in Dragon Age, has toured USA, Russia and Europe, was a repeat guest performer at the main TED stage, and released a number of multi-lingual recordings, heard in multiple films and TV series. She produced and released an all-Japanese language duet album Mezameru Riyuu earlier this year, followed by a 16-city tour of Japan.
Shinbun Kisha (The Journalist) is getting great box office and rave reviews, belying the myth that a Japanese movie about newsrooms and politics just won’t cut it. Based on the bestselling autobiography by audacious Tokyo Shinbun (東京新聞) reporter Isoko Mochizuki, The Journalist is a suspense thriller about how the titular woman journalist dared go after the government to unveil conspiracies and cover-ups. Infuriatingly, most of her male colleagues are intent on adhering to the status quo. Alone and isolated, the journalist teams up with a young bureaucrat from ‘Naicho’ – the Cabinet Intelligence and Research Office – to expose a government scandal that’s almost an exact reenactment of Prime Minister Abe’s ‘Morikake’ incident.
“All Japan needs is a mere facade of democracy,” goes a line in this movie, implying that the nation neither needs or wants the real deal.
But now, with the House of Councillors election happening on Sunday, politics is on many peoples’ minds, including millennials that had shown zero interest in the past. Tickets in 42 theaters have sold out and the movie’s distributors announced that they will be printing 10,000 new copies of The Journalist pamphlet, as they’ve been selling off the shelves in theaters across Japan. Next week, the two main cast members will appear on stage at a theater in Shinjuku, to take their bows and answer questions from the audience. It looks like politics and newsrooms are a winning combination!
The Journalist is gripping, wrenching and ultimately cathartic, even if the plucky heroine doesn’t oust the evil government agents or get an enormous raise for her efforts. No, what happens is that news hound Erica Yoshioka (played by South Korean actress Shim Eun-kyung), after a series of grueling assignments that require round-the-clock investigating, not to mention the actual writing –gets to keep her job so she can start the cycle all over again in the name of quality journalism. Yoshioka also keeps her dignity and integrity intact, which is much more than one can say for Japanese movies about professional women, or let’s face it, women protagonists in general.
The role of Erica Yoshioka is gutsy and intriguing and you can’t help but wonder why a Japanese actress didn’t snap it up. Rumors are going around that all the possible candidates had turned it down because they didn’t want to get involved in anything anti-government and were afraid of the backlash. Shim can return to South Korea, but Japanese actresses have to live and work here.
Personally, I’ll take what I can get, and bask in the fact that The Journalist got made at all. Usually, such projects never get off the ground. Not only does The Journalist dig at some old scars the current Administration would rather forget, it bears the hallmarks of a well-meaning dud. There is no love story. There are no sex scenes or girl idols to alleviate the complete seriousness of the proceedings. And the director, Michihito Fujii, is only 32 years old with no blockbusters on his resume. Initially, Fujii turned down the offer of director since, as he professed in an online interview, “I didn’t know anything about politics or the news.” Still, once he signed on, Fujii did the research, hit the books and lined up interviews with government officials. The story benefits from his efforts but the directing seems just a tad stiff and two-dimensional. Perhaps Fujii was too caught up in the material to do more than connect the dots, albeit with meticulous expertise.
As it is, The Journalists belong to Shim and Tohri Matsuzaka who plays Sugihara, the elite bureaucrat working for ‘Naicho’. They give their all to film and Matsuzaka has been commended on social media for taking on a “dangerous” role that could potentially give him a bad name (the anti-government name).
Compared to Shim’s Yoshioka, Sugihara is more nuanced and inwardly tortured. His job is to protect the current administration and make sure the press don’t get their hands on any problematic information, but he has his misgivings. When his boss commits suicide to cover up another cover-up, Sugihara is shaken.
(Editor’s note–this is based on the suicide of a Finance Ministry official who killed himself rather than take part in deleting or altering government documents that implicated Prime Minister Shinzo Abe in a scandal relating to a government land-sale to a right-wing elementary school, run by his crony. None of the other officials who participated in forging public documents, which is a criminal offense, were charged; the female prosecutor who dropped the case was promoted)
The boss’s last words to Sugihara had been “don’t end up like me,” and Sugihara can’t fathom whether that meant “don’t die” or “don’t get involved in anything bad.” For a Naicho bureaucrat, the two most likely mean the same thing. Matsuzaka is a revelation – he has always been good but The Journalist shows his range. Last year, he was doing sex scenes ad nauseum in Call Boy and here, he never even takes off his jacket.
A word about Shim as Yoshioka: in the movie, her character has a Japanese father and a Korean mother, hence her accent when she speaks Japanese. Yoshioka completely lives for her job, to the point of excluding everything else from her life. It turns out that her father (also a journalist) had killed himself over an incident involving fake news. As his daughter, she had vowed to pursue the truth, whatever the cost. Shim’s performance is excellent, and one can only hope there will be a future where Japanese actresses will go for roles like this – far, far away from the planet of ‘Kawaii’.
In real life, there aren’t a whole lot of women journalists working for Japanese newspapers. Many don’t make it past the first five years; what with the long hours combined with frequent transfers to regional branches, incidents of sexual harassment, gender discrimination and of course, that thick glass ceiling – the job doesn’t exactly encourage them to stay on.
Isoko Mochizuki, the author of the book on which the film is based, however, is changing the scenery. As mentioned above, she’s a veteran reporter for Tokyo Shinbun which is famed for its hard-hitting investigative journalism and for being the Abe Administration’s most vocal critic. Her frequent cross questioning of Chief Cabinet Secretary Yoshihide Suga, has ripped a big hole in Japan’s infamous ‘kisha club’ system (where only the reporters of major newspapers are allowed to attend closed press conferences). And now, with the unexpected success of The Journalist, perhaps we can start discussing hard-hitting issues like democracy and freedom of the press. Who’s to say the Japanese don’t need it ? They seem to love films that bring up these issues.
On April 30th, Emperor Akihito became the first sitting Japanese Emperor to abdicate the throne in over 200 years. Then, the following day on May 1st, his son Naruhito ascended the throne, becoming the 125th emperor thus marking the official start of the Reiwa (令和) Era.
In recognition of this momentous occasion, that PM Abe described to Trump as being “100 times bigger [than the Super Bowl],” many stores and companies released new products. Such as Reiwa branded sake and beer, a ¥100,000 truffle wagyu burger, foie gras and gold dust toped 3kg wagyu burger, gold dust seasoned potato chips and cans of Heisei Era air from Heinari in Gifu Prefecture, heisei branded bottles of water costing ¥2000. While many other stores simply opted to hold special time-limited sales.
At the same time, many Japanese consumers enjoyed an extremely long holiday (by Japanese standards) of 10 days and many went on spending sprees with some economists estimating there to be a nationwide spike in spending by tens of billions of Yen.
Meanwhile, many in China reportedly were baffled and disappointed that the new era name wasn’t based off of Chinese classics like many past era names and instead was instead allegedly derived from a collection of classical Japanese poetry from the late 7th to 8th centuries known as The Manyoshu.
One of the most odd effects of the new Reiwa era name, however, is the celebration of many Tibetans living in Japan due to the new era’s name sounding similar to the Tibetan word for “hope”. There are many people who hope and believe that the new era’s name is an auspicious sign for the Tibetan people; May 10th marks the 60th anniversary of the Tibetan uprising against Chinese rule.
Text & video by Phoebe Amoroso, cover image courtesy of Kanamara Shrine
Our roving reporter, Pheebz, visited the annual Kanamara Festival on April 7th, which involves a lot of phalluses. The Kanamara Shrine (literally, “Metal Penis Shrine”) is where people pray for sexual health and fertility.
What’s the story behind this upstanding event? Watch the video below to peel back the mythological foreskin and get to the root of the matter.
The festival has its roots in local sex workers praying
for protection against sexually-transmitted infections, but in recent years, it
has come to represent LGBTQ and diversity with profits going towards HIV
Quite rightly, however, many have pointed out the hypocrisy inherent
in a country, which made international headlines for condemning vagina art by Megumi
Igarashi, better known as Rokudenashiko. Who was arrested on obscenity charges
for distributing 3D data of her vagina that she used to 3D print a vagina canoe
as part of her work.
Yet the obscenity of the flagrant double standards
provokes discussion, and an event that promotes inclusivity is worth
celebrating in a notoriously conservative society.
Many festival attendees are likely satisfied with pure spectatorship and sucking on phallic-shaped candy, and that’s fine too. But for maximum enjoyment, it’s worth digging a little deeper into the legend of a SAVAGE VAGINA DEMON (you read that right).
One legend has it that a beautiful woman was plagued by a jealous demon, who hid in her vagina and killed Husband Number 1 by biting off his penis. Husband Number 2 met a similar fate. Dismayed, she enlisted the help of a local blacksmith who seems to have been really chill about dealing with vagina demons. He made her a metal phallus, which she inserted. The demon, of course, bit it, but he broke his teeth and fled. Presumably she lived happily ever after, especially since she had her own personal metal phallus.
Coauthored by Brian Ashcraft, a senior contributing editor for the website Kotaku, and Osaka based tattoo artist Hori Benny, this book Japanese Tattoos: History * Culture * Design was written with the goal with the intention of helping those that are thinking of getting a Japanese style tattoo (perhaps most commonly known outside of Japanese as irezumi・刺青). Both authors use extensive knowledge of Japanese style tattooing and personal interviews to guide the novice away from committing any cultural faux pas in a work that spans 158 glossy pages.
“Over the course of researching, interviewing, and writing this book, we
consulted numerous friends, colleagues, experts, and total strangers with the
goal of introducing and decoding the most prevalent motifs so that English
speakers can have a better understanding of their meaning and hopefully get
Japanese tattoos that can be worn with pride – as they should be”
The book begins with an introduction to
the history of irezumi in Japan, from punitive tattoos, to prohibition, and all
the way back to modern times. This first section also covers briefly some
reasons why Japanese tattoos have changed over time. The book is then divided
into six additional chapters based on the different styles and motifs found in
irezumi, with numerous sections in each chapter that clearly divide different
motifs in that style. A tattooist and client profile are also included at the
end of every chapter, giving life to the theme of that particular chapter. There
are also information boxes that provide additional information to support the
content within the main body of the work. All of this is supported with high
quality, full colour images of tattoos and virtually every single page of the
What I found extremely impressive about
this book was the sheer quantity and quality of the accompanying images. Not
only are specific motifs and their meanings clearly explained, but the authors
have also provided imagery and explanations of the images themselves. The
reader is able to enjoy each and every motif – usually in more than one style.
Both Ashcraft and Hori Benny did an exceptional job collecting the various
photographs of irezumi for the book.
Perhaps my favourite aspect of the book
though, was the addition of the Tattooist Profile and Tattoo Client Profile at
the end of every single chapter. While the majority of the book reads, to an
extent, like an irezumi dictionary of sorts, these sections brought extra life
into the vast amount of information being provided. We, as readers, are given
the opportunity to hear the voices of individuals that are not the authors.
These sections are personal and provide a real solid look into the minds of the
tattoo artists and their clients. We are able to see their views on irezumi and
what they mean to them personally. The extra insight brought in by these
sections is a crucial component in what makes Japanese Tattoos work – it makes the “foreign” content relatable.
That being said, the large amount of
information that the book contains is also a weakness. There were certain
sections that I found difficult to read. There are extra text bubbles of
information throughout the book, but in some places their existence takes away
from the overall flow of the work. The reader is obligated to both stop
midsentence to go read the “extras” or move on and hope they don’t forget to go
back and read them again. Such as,
“The fox (kitsune in Japanese) is associated with the formless Shinto deity Inari, who is sometimes depicted as male, other times as female and sometimes as gender-less. Inari is not only the god of rice, sake wine, and fertility, but also the god of metal workers and commerce. Stone fox statues often appear at the more than ten thousand officially recognized Inari shrines in Japan, and because the fox guards these shrines, the animal is often confused with the god. The pure white foxes, however, aren’t simply the god’s messengers, but also guard and protect the shrines. These foxes also carry connotations of wealth and fertility, due to Inari’s rice associations.” (pg. 57)
I found sections like this rather
disjointing and it did affect my reading experience. Definitely not a problem
for many readers, but something that I wish would have been laid out a little
better, especially considering the high quality of the content on every single
Overall, Japanese Tattoos was a fascinating read and I would recommend it enthusiastically to anyone interested in tattoos or keen to learn more about specifically about irezumi. While perhaps the academic might find the content a bit shallow in terms of the historical content, it is important to remember that that is NOT the goal that Brian Ashcraft and Hori Benny set for this book. They wanted to create a resource for English speakers who wanted to get Japanese tattoos. A goal that I would say they accomplished with flourishing colours.
Taylor Drew is a new contributor to JSRC she is a Canadian living in Tokyo since 2015. (Almost) fluent in Japanese. Loves Iwate and cats.
Editor note: Japan had two different military programs working on developing an atomic bomb. The movie reviewed here only discusses one of the programs. Japan’s attempt to develop nuclear weapons was much more successful than imagined, click here and read What If Japan Had the Atomic Bomb First? For more details.
Review by Kaori Shoji
“Gift of Fire (Japanese original title: Taiyo no Ko)” proffers an unsettling view from an old and familiar window. Directed by Hiroshi Kurosaki, the gist of this story set in the summer of 1945, is this: just weeks before Japan’s surrender in WWII, a team of graduate students at Kyoto University were hard at work on the creation of a nuclear bomb. While this piece of information may not be news to many western historians, the majority of the Japanese are bound to feel baffled. For generations, the Japanese were conditioned – by our elders, by the media, by the education system and history itself, to feel that we were the victims of a war that very few in the populace ever wanted to fight. And now a Japanese movie is saying we could have been the perpetrators of the world’s first nuclear bomb attack? That’s an incredibly heavy load to process, and still more to confront.
After all, Japan had banked the struggle of the postwar years and the rapid growth era that followed it, on Hiroshima and Nagasaki. The horrors that happened on August 6th, 1945 in Hiroshima and then, a mere 72 hours later in Nagasaki, were recounted through generations and revived in the media more times than anyone could count. It was a legacy of suffering, a collective mantle of unspeakable sadness under which the Japanese toiled and labored for decades to come. At the same time, the two bombs exonerated the Japanese from having to explain and face up to wartime atrocities – the crimes committed in Korea, China, Singapore and pretty much the entire Asian Pacific Rim. Call it the a-bomb card, pulled out when the Koreans or Chinese got noisy about acknowledgement and reparations for war crimes. And whenever the Japanese people protested against the econo-centric measures of the government that irredeemably polluted oceans and mountains and quashed the livelihoods of millions of traditional workers. For seventy plus years, the a-bomb card served Japanese politicians, their politics and the national conscience. We suffered enough, now leave us alone.
But “Gift of Fire” says it may be about time to turn in that card.
The Kyoto University lab was under close scrutiny by the Imperial Army and the scientists were pressed for results. If and when they succeeded in splitting the atom, the plan was to drop the bomb on San Francisco. The students were plagued by doubts and filled with anxiety, and who can blame them. Nightly air raids, frequent power outages and utter lack of resources prevented their experiments from moving forward when all the while, they were listening to American news on a hand-crafted short wave radio. The Americans were closing in on the Japanese Imperial Army though the propaganda reports from the frontlines said otherwise. “Should we even be doing this, in the comfort of a laboratory? Shouldn’t we be fighting and giving our lives to this country?” says one anguished student, who eventually quits the project to enlist in the Imperial Army.
The truth was, the Kyoto University team lacked everything to build anything, let alone a weapon of mass destruction. Still, they forge on, fueled by a blind hope that an atomic bomb will change the course of the war or even end it. Besides, says Professor Arakatsu, the helmer of the project: “if we don’t build it the Americans will. And if the Americans don’t get there first the Soviets will. Why do you think this war started in the first place? It’s because the world is in a race to procure energy resources. Whoever gets control of the energy, gains control over the world.”
By saying that, Arakatsu has shifted the concept of war from ideology and nationalism to science and technology. Fittingly, “Gift of Fire” is mostly devoid of sentiment and righteousness, preferring instead to sanctify the scientist and all that he stands for. In Arakatsu’s laboratory, scientific advancement is a religion, and the god at the altar is Albert Einstein. The highest prayer of course, is E=mc2. The film marks the first time a Japanese film has addressed the atomic bomb from a scientific standpoint, and bringing in an American voice to the proceedings. Kurosaki persuaded Peter Stormare to appear in a voice-only role that defends, honors and ultimately glorifies the scientific mission.
Perhaps that voice belongs to Shu (Yuya Yagira) who is the most committed member in Arakatsu’s lab. Shu is responsible for procuring the much-needed uranium for their experiments, and turns to a local potter for his meager supply. The potter used to make beautiful things, but now he only makes funeral urns. “A lot of people dying,” says the potter matter-of-factly to Shu, pointing to the rows and rows of small white urns turned out in his kiln that day. Shu can only nod, bow and make his exit with the uranium powder stashed in his rucksack. Shu knows that Japan will hurtle toward a terrible defeat unless they can build the bomb before the Americans. At the same time he knows their chances of making that happen are practically zilch. Yet the thought of giving up never crosses his mind. A stubborn work-ethic and an obsessive regard for science dictates Shu’s actions and his MO, like the rest of his team, is to ‘ganbaru (do the best they can)’ until they drop.
Director/writer Hiroshi Kurosaki is a seasoned television director, best known for his work on the NHK morning drama series “Hiyokko, (2017)” which means ‘youngster.’ Kurosaki has a flair for portraying youth and innocence under duress. “Hiyokko” was set in the post war years, with a young female protagonist (Kasumi Arimura) searching for her missing father in Tokyo. Arimura teams up with Kurosaki again for “Gift of Fire” as she plays Setsu, who is Shu’s possible love interest. Setsu, perhaps as a nod to our times, is not the typical docile young woman of wartime Japan. In one scene she lectures Shu and his brother Hiroyuki (played by the late Haruma Miura who committed suicide last summer. The film marks his final screen appearance) about their tunnel vision, exhorting them to look beyond the war and envision a future without violence. In the post-screening press conference Kurosaki said: “I wanted to portray what a young woman must have felt in the final days before the surrender. She’s young and has an intense desire to live and experience life, but death is always there.”
“Gift of Fire” is not without redemption. What permeates the otherwise dark and spartan narrative is the sheer innocence of the characters, especially Shu and Hiroyuki. In their separate ways, the brothers seek closure to a war that had come to define their identifites – Shu by creating the atomic bomb, and Hiroyuki by flying a plane right into an American warship. Defeat may be imminent but neither of them are about to surrender peacefully. “They made mistakes, they’re not heroes,” said Kurosaki. “They are ordinary young men, blundering on and doing the best they can.” Sadly that’s never enough to right a ship gone horribly awry. END
The article below is reprinted from Unseen Japan. Please note: Kentaro Kobayashi, a comedian turned director of the Olympics opening ceremony was fired from his post, on July 22, after footage of him making holocaust jokes resurfaced. Kobayashi, made fun of the murder over 6 million Jews by the Nazis in a comedy skit in 1998. “Let’s play Holocaust (ホロコーストごっこしよう)” was one of the lines.
“Any person, no matter how creative, does not have the right to mock the victims of the Nazi genocide. The Nazi regime also gassed Germans with disabilities. Any association of this person to the Tokyo Olympics would insult the memory of 6 million Jews and make a cruel mockery of the Paralympics,” stated SWC Associate Dean and Global Social Action Director, Rabbi Abraham Cooper.
Holocaust Joke Lands Olympics Opening Director in Hot Water
by Noah Oskow
This piece originally appeared on Unseen Japanand a section has been printed here with their permission
Recently, I’ve gotten used to waking up, opening Twitter, and immediately seeing some new controversy erupting from the oncoming Tokyo Olympics. These daily scandals are often enumerated on the trending ticker to the right of the screen; most recent was the story of the Olympic Village being like “Medieval Japan,” with tiny rooms without internet, TV, or enough toilets. Much more serious was the furor over opening and closing ceremonies composer Oyamada Keigo (famed internationally by his stage name, Cornelious); a twenty-something Oyamada had bragged, back in the ’90s, of physically, sexually, and emotionally torturing disabled classmates during his school years.
Still, when I woke up this morning and groggily glanced at Twitter, I never quite expected to see the Holocaust come into play. There, in the trending section, the word 「ユダヤ人」(yudaya-jin, Jewish person) shone out like a worrisome beacon. I was immediately concerned, even before I even had time to read and comprehend the whole phrase. Seeing “Jewish” trend rarely seems to mean anything good. And why would it be trending in Japan, a country with such limited awareness of anything Jewish? I refocused on the topic tag, and apprehensively read it out: 「ユダヤ人大量惨殺ごっこ」. “Playing at the Holocaust,” or, to literally read out the academic term used, “playing at the great massacre of Jewish people.” And above the phrase, portentously indicating the trending subject, was the word “Olympics.”
A Laughing Matter?
Kobayashi Kentaro is half of the popular gag comedy duo “Rahmens.” Outside of Japan, his most famous work is most likley his legendary series of comedy shorts entitled “The Japanese Tradition.” The videos, which humorously lampoon aspects of Japanese culture, building from the believable to the outright surreal, were a staple in my high school Japanese class. (Their “Sushi” video is especially beloved; I can’t count the number of times I’ve shared it with friends.) Kobayashi is also the director of the Tokyo 2020 Olympics Opening Ceremony, entitled “United by Emotion,” which will air Friday night, Tokyo time (early morning PST).
The issue causing the hubbub over on Twitter doesn’t have anything, in particular, to do with the Olympics, other than perhaps causing some to be “United in Anger.” Much like the (substantially worse) Oyamada scandal, it involves something the principal said more than two decades ago. Nonetheless, it’s the sort of thing that demonstrates a lack of awareness towards the realities of other human beings; something which seems antithetical to the stated ideals of the Olympics.
“Playing at the Holocaust”
The controversy in question stems from a skit Rahmens put on in the years directly before gaining national fame. In the sketch, released on VHS collection by Colombia in 1998, the duo parody the children’s educational show 「できるかな」(Do You Think You Can Do It?) The Japanese show, which was also popular in Latin America, taught children how to make paper crafts using scissors and tape.
In the skit, Kobayashi is portraying protagonist Noppo-san, while his partner is the show’s anthropomorphic gopher, Gonta. They’re discussing ways to play with paper; Kobayashi talks about how they could wrap up a newspaper into a cone and pretend it’s a baseball bat; a rolled-up newspaper sphere could be their baseball. As for the crowds, all they would need are a bunch of cut-outs of people to place on paper bleachers.
Katagiri Jin, playing Gonta, says he has just the right sort of collection of human paper cut-outs. He rushes off to grab the imagined paper figures. Kobayashi replies, “ah, from that time you said ‘let’s play the Holocaust.’” The audience laughs uproariously at this out-of-left-field joke. Kobayashi follows up with “Koda-san was really angry about this one. Said, ‘do you think we could air that?!’” Then, looking at the imagined paper cut-outs, he says, “wow, you made this many?”The skit in question.
The Brewing Storm
The sudden retrieval of this mostly-forgotten joke from decades ago and attendant media coverage resulted in a myriad of responses. Chief among these were those who expressed shocked disbelief.
“Ah, I didn’t know about this skit. This is no good. It’s like if you did a sketch where the joke was the atomic bombings of Hiroshima or Nagasaki, or about the Battle of Okinawa, or the Kobe or Great East Japan Earthquakes. The Genocide of the Jews isn’t a subject to be used in such a carefree manner. Much less to be made the subject of a gag.”
“In the latter half of the 1990s, the same decade where the Goldhagen controversy burned through Europe, the Holocaust could still be used as a “funny gag,” and even be packaged and put into circulation on a VHS without a single issue. As a Japanese researcher of modern German history, this is really something I need to come to grips with…”
A Real Controversy, or No?
Of course, there were also those for whom the joke, unearthed from decades past, was old news. Both topically, as a single joke, and as something for whom statutes of limitations may have passed, it seemed like an empty controversy…..
For the rest of the article, please click here at Unseen Japan
Noah Oskow is a professional Japanese translator and interpreter who holds a BA in East Asian Languages and Cultures. He has previously contributed to Japan Subculture Research Center.
The Tokyo 2020 Olympics and Paralympics are turning into a coronavirus spreading festival of bullies. Despite allegedly having a theme of harmony and diversity, the Olympics appear more and more to be symbolic of cruelty and callousness. The latest case in point: this week, composer Keigo Oyamada, 52, who is the composer for the opening and closing ceremonies was revealed to have brutally tortured and bullied special needs students through elementary to high school. He said on record to two separate magazines in the 90s that he forced his victims to eat feces and masturbate in public. He ridiculed them, beat them, and egged on other accomplices. His gleeful retelling of these hate crimes resurfaced a day after his role in the Olympics was announced.
He issued an apology on Friday (July 16). He won’t step down and the Tokyo Olympic Committee issued a statement late in the evening the same day that they won’t fire him.
However, as we have already seen in the long history of Tokyo Olympic debacles, when the tone-deaf organizers finally hear the voices of dissent, they will probably eat their previous words, but unlike Oyamada’s victims—they won’t literally have to eat shit.
“I’d strip (one disabled kid) naked and roll him up in cords and make (him) masturbate. I made him eat shit and then performed a belly- to-back-drop wrestling move on him.”
That’s too bad.
The Tokyo 2020 Olympics Organizing Committee announced on July 14 that musician and composer, Keigo Oyamada, would be overseeing music at the Tokyo opening ceremony. He is a world-famous musician, also known by his moniker, Cornelius. However, it didn’t take long for his ugly past to emerge, and the hashtag “Boasting About Bullying” began to trend the next day, racking up over 10,000 retweets. The original tweet cited two interviews in the past in which he appeared to be proud of his younger years as a bully. The interviews appeared in the January 1994 issue of music magazine, Rockin’ On Japan, and the March 1995 issue of subculture magazine, Quick Japan.
In the interviews, Oyamada confessed to bullying classmates from a nearby special needs school from elementary school all the way through high school. In Rockin’ On Japan, he describes what he did as follows: “I’d strip (one guy) naked and roll him up in cords and make (him) masturbate. I made him eat shit and then performed a belly- to-back-drop wrestling move on him.” In the interview with Quick Japan, he admitted that he also made gleefully fun of kids with Down’s Syndrome attending a nearby school. He alluded to spurring others to bully the special needs children, “providing ideas”. Also, in another interview he seems to have admitted to what could be construed as attempted murder*, “Remember that case where kids rolled up another kid in a mattress and killed him? We did that sort of thing (to the special needs kid) and stuffed them in the vaulting horse…”
*A boy died in Japan Jan. 13, 1993, after being rolled up in a mattress in the school gymnasium’s storeroom by bullies. The mattress was placed vertically in the storage area and he was placed in it upside down; he died of asphyxiation and/or suffocation.
One of the magazines followed up Oyamada’s interview by contacting the family of his victims, who told the reporter that the bullying had nearly driven their son to suicide.
Here is the truth. Oyamada has confessed to committing sexual assault, assault, forcible indecency, public indecency, and attempted murder.
The actions Oyamada took would normally be crimes in Japan, but the statute of limitations has long passed.
In a statement released to the press Friday (July 16), the composer admitted that he did not show any regret when he spoke to the magazines years ago and he deserved the criticism he was receiving. He said that he would not step down and implied would atone for his past by contributing to the Olympics.
Ironically, the unifying concept of Tokyo 2020’s opening and closing ceremonies are “Moving Forward,” something the formerly respected musician must be praying for. The theme of the opening ceremony, which he is responsible for, is “United by Emotion.” The overarching disgust of the Japanese public at his criminal past has achieved exactly what the Olympic and Paralympic committee wanted. The entire country is united by repulsion.
“I am deeply sorry for how my words and actions hurt my classmates and their parents. I regret and take responsibility for taking the role of an antagonizer rather than a friend during my school years, a time that should be filled with fond memories,” Oyamada wrote in his Twitter apology essay on July 16.
However, in his sincere apologies to the world, and to the victims he traumatized, the singer clarified that not every heinous act recorded in the interviews were factually accurate.
“Regarding the contents of the article, as I was not able to confirm the final draft before it was published, there are many parts that deviate from the truth. However, there is no doubt that my classmates were hurt by my words and conduct. Therefore, I felt personally responsible, and chose at the time to not point out any mistakes or exaggerations in the story,” he defended himself in his Twitter post.
Perhaps the first magazine article published in 1994, followed up by a 22 page Odyssey retelling of his psychotic escapades in 1995, contained some factual errors that made it to copy. Instead of forcing a fellow student with a disability to eat feces, maybe he presented it to them on a clean plate with napkins.
What Oyamada did not do in his lengthy apology was resign as an Olympic and Paralympic ceremony composer.
“In hindsight, I should have declined the position offer considering some people would be displeased by my participation for various reasons. However, in these difficult times with its numerous challenges, I consulted the creators of the opening ceremonies who were making strenuous efforts to build the best event possible. After much thought, I chose to accept the job out of a hope that my music would bring some good to the ceremony,” the singer explained his noble self-sacrifice.
“In addition, I have invested considerable effort into this musical project,” he continued. Whether the Paralympians competing in this year’s games will be so forgiving is not certain.
The Tokyo Olympic Committee issued a statement acknowledging a failure to screen Oyamada properly, adding that, “We would like him to continue to do his utmost in preparation until the very end,” expressing no desire to have him resign or fire him. They also added in his defense, “Oyamada clearly regrets his past words, has reflected on them, and is currently maintaining a high moral standard while dedicating himself to creative activities.” One might note that the Committee recognizes that Oyamada regrets speaking about his inhumane activities but is vague about whether they believe he really regrets what he did. Words are cheap. The Olympics are inevitably, “Moving Forward.”
The reaction of the Japanese public has been overwhelmingly negative, calling the decision to employ him for the Olympic music “a fatal mistake in the selection process.” One twitter user, posting an article about Oyamada’s past bullying, noted wryly, “Well, after all, it’s like the Olympics itself is making the public eat shit.” A few days ago International Olympic Committee President Thomas Bach appeared to be the most hated man in Japan, but in the low-bar race for a gold medal in unpleasantness, Oyamada may now be the leading contender.
Mark Bookman, a historian of disability in Japanese and transnational contexts, and Postdoctoral Fellow at Tokyo College, part of the esteemed Tokyo University, emailed us, his understanding of the problem, taking time to explain the significance of the games. “The Olympic and Paralympic Games provide activists, policy makers, and members of the public opportunities to reflect on the past, present, and future of disability rights on local and global scales. They have helped catalyze change and lead to improvements in accessibility and social welfare for diverse demographics of disabled people in multiple countries, including, but not limited to, Japan.”
But he also points out there is a downside to the games.
“However, the games do not always lead to positive results. On many occasions, their spectacle has shifted public attention away from the needs of ‘ordinary’ disabled people in favor of elite athletes. Indeed, the games have helped to perpetuate harmful stereotypes and foster unfavorable outcomes for many individuals, in part due to awareness issues and lack of resources for carrying out reforms.”
Bookman warns that ‘going forward’ with Oyamada may actually roll back advances for the disabled in Japan, and more.
“While stakeholders involved in the games, myself included, have worked to mitigate such negative consequences and use the games as a platform to promote inclusivity, one cannot help but question the Tokyo Olympic Committee’s decision to ‘move forward’ with Oyamada Keigo as a key figure. By elevating (him), who has confessed to committing harmful acts against disabled individuals, the committee is (perhaps unwittingly) creating a space for people who sympathize with his actions. As rates of abuse against disabled persons continue to climb in Japan due to stresses on the nation’s care economy (tied to its rapidly aging population, declining birth rate, and shrinking labor force), one cannot help but wonder what kind of future might come from the Tokyo Committee’s decision. Indeed, as conversations about ‘selecting lives,’ eugenics, and equitable distribution of resources continue to unfold around us in relation to COVID–19, their decision may have dire consequences.”
Michey Peckitt, who runs the blog, Barrier Free Japan, had this to say. “I’m only disappointed. Obviously I did not grow up or go to school in Japan, but Oyamada’s behaviour does not surprise me at all. At school in Britain I was treated in a similar fashion. Being made to eat sh*t is pretty standard bullying behaviour in my experience, although being made to masturbate in public is a new one. I’m glad I didn’t have to do that as it’s difficult to masturbate when your hands don’t work because you have cerebral palsy. As a disabled person living in Japan I’m sad Oyamada’s music is being used in the Olympics, but ultimately nothing surprises me about the Tokyo Games now.”
The theme of the Tokyo 2020 Olympics and Paralympics opening ceremony was supposed to be diversity and harmony; the composer in charge of the music, Keigo Oyamada, tortured and bullied special needs students when he was young–and bragged about it. He literally made them eat shit, forced them to masturbate in public, ridiculed them, beat them up, and egged on other bullies. He gleefully boasted about his misdeeds in magazine interviews that resurfaced a day after his role in the Olympics was announced. The Tokyo 2020 Olympic Committee said he’s apologized, so okay, and the games must go on.
The casual attitude the Tokyo Olympics Committee shows towards what he did also shows how the ruling elite in Japan really feel about people with disabilities. They don’t care. If they did, they might have spent some of the millions of dollars wasted on building fancy Olympic stadiums to make public transport in the city more barrier free. But that’s another issue.
Perhaps, as there are with many crimes, there should be a statute of limitation on terrible things said in the past, but the problem isn’t just Oyamada’s words; it’s his actions. But in another way, maybe he really does represent the spirit of the modern Olympics: bullying, venal, ignoring the misery of others, and placing victory above all else. If winning is the only thing that matters, then hey, it’s okay to beat up the losers, right?
Here are some choice quotes from his interviews in the January 1994 issue of music magazine, Rockin’ On Japan, and the March 1995 issue of subculture magazine, Quick Japan. He was in his mid-twenties at the time of the interviews.
“Remember that case where kids rolled up another kid in a mattress and killed him? We did that sort of thing (to the special needs kid) and stuffed them in the vaulting horse…” (At a school gymnasium storage room)
*A boy died in Japan Jan. 13, 1993, after being rolled up in a mattress in the school gymnasium’s storeroom by bullies.
Keeping Oyamada on as the composer for the Olympics Opening Ceremony makes a mockery of everything the Olympics is supposed to stand for. But then again, when the government of Japan and the IOC insist on holding the Olympics in the middle of a pandemic, ignoring all warnings of the public health risk, maybe he is the perfect composer. Who better to write an ode to the callous cruelty and winning-is-the-only-thing-that matters attitude of the IOC? And like the IOC, he probably stands to earn a lot of money from the Olympics that over 70% of the Japanese people don’t want.