This door to the shrine is seldom used but worth walking through. On the other side, the land of the gods.

The first visit to a shrine at the start of the New Year is important in Japan. We went and filled out a votive tablet (絵馬) for you. Good luck and best wishes in 2012!

This is our way of saying thanks for sticking with us and the blog for 2011 and expressing our best wishes for 2012. Even if you don’t believe in the Shinto Gods, it can’t hurt to have them on your side.

あけましておめでとうございます！

Introduction to Zen attempts to clarify the following subjects: the history of Buddhism (and specifically the development of Zen), the basic underlying concepts, the rituals and practices, and the ways in which Japanese culture is intertwined with the religion. The book also has a chapter outlining some of the major players in the history of Zen in Japan.

The cover boasts that this text conveys the content’s “difficult ideas” clearly  (むずがしい考えがスッキリ分かる！); though if this leads you to expect something other than the usual interpretation of Zen – non-linear, meandering, parabolic explanations- you will be disappointed. My western brain still struggles to grasp the style typical of Zen masters, their purportedly didactic riddles often leaving me with more questions than answers.

Often, it’s a confusing read. In the beginning, Priest Ozeki devotes a chapter to the importance of maintaining “a pure heart”, without bothering to explain what a pure heart looks like, or the nature of the maintenance required. This is just one of many vague instructions listed for living a Zen life; others include “being present in the moment” and keeping a “free mind, one which is not influenced by anything”. Ozeki further complicates things a few chapters later when he decides to mention that “Zen is not a thing to think about but is training. You can not attain enlightenment even if you read many books and study hard.” Resisting the urge to question why I am reading a book about a subject the author himself has just declared *actually* requires field study, I decide to remain open to his attempts to explain the concept of Enlightenment and corresponding parable:

“Enlightenment could be explained as having the same mental condition as the Buddha had when he attained enlightenment under the Bodhi Tree. Enlightenment can be attained when you clean up your mind which is ordinarily messy. Zen training strips away fixed ideas and prejudices and reorganizes the mind. Now I quote one story.  In the Meiji period, a scholar visited a training hall in Tokyo to see (a famous master). The master, listening to the scholar, poured tea into a cup. He continued to pour even after the cup was full. The scholar said: ‘Master! The tea is overflowing’. The master answered: ‘Yes. It is similar to you. Your mind is filled with study and there is no room for what I tell you.’ This story explains Zen very well.”

*eyes widen, glaze over*

It only after finishing the entire text that I gleaned what might be the unstated assumption: like a religion, there are values by which Zen abides. However, practitioners believe these values can only be discovered through the practice of Zen, rather than the study.

Without trying to assist the author by creating a framework in which the pieces more or less fit, much of the book’s teachings comes off like the wisdom of “Mystery Men”s the Sphynx: “In order to go down, you must first go up.” I fear this might be unavoidable; the consensus seems to indicate that Zen can not be comprehended using the tools of logic, but must be “observed”. Only those who tough it out for the requisite decades might stand a chance. But who has the time, anyway? We can’t all sit around on tatami mats, reinventing the wheel. Give up the answers already!!

Despite this infuriating quality, the book certainly has some merits.

The way the book is written is by far its best attribute. As you can see to the left, the difficult and Zen-related words are translated underneath the English. Additionally, more abstract phrases (such as “within one’s self” and “the more you X, the more you Y”) that one doesn’t often come across in daily language are also translated, making this a very useful reference for expressions of personal conviction, which are difficult to learn in this language for cultural reasons.

And on the following page, there is a Japanese translations of the entire preceding text. This is a rather enjoyable way to learn or even just reinforce Japanese skills.

And while the book doesn’t do much to clarify the murkier aspects of Zen, the practices of the religion and the lives of the monks are very clearly explained, and with handy illustrations.

learn proper Zen technique before visiting the temple this New Year!

And in case you ever visit a temple, and are suddenly struck on the back, you will know “how to” do it!

this jolly illustration demystifies the unpleasant whacking that goes on in Buddhist temples

Unfortunately, the “history of Zen” area and the profiles of the Zen masters could have been written with a little more flavor; they are only slightly more exciting than the endless genealogy lists of the Torah. However, if you are interested in the life of a priest and the rituals involved in Zen practice, this book I found to be unique in its descriptions of Japanese monastery life, one which, if you are not proficient in the Japanese language, you may only find here.

The book can be bought on Amazon.jp : Introduction to Zen

Jake’s Review Of the Book:

I have a slightly different take on this book than Nakajima-san, but then again I lack objectivity which is why she was the better person to do the first review. I lived in a Soto Buddhist Zen Temple for three years in college and meditated every day. This book is full of great little zen sayings and anecdotes but it doesn’t quite explain the differences between the two major sects of Zen Buddhism. Soto Buddhism, founded by Dogen, essentially looks at Satori （悟り）or enlightenment as a mental state that one can reach through the practice of meditation on a regular basis and remaining centered and aware in daily life. Zazen (座禅) or Zen meditation itself is like a powerful herb–it can be used as medicine or poison. The technique has been show to actually increase activity in the parts of the brain that control behavior and physically change the structure of the brain over time. By being aware of our anger, our greed, and our motives as we act–we can overcome those passions and be better people. However, without motivation or ethical guidelines or commitment to those precepts, zen can just become a tool for being a more efficient killer. I suggest that any Zen Buddhist neophyte read Zen At War  for a sobering look at how Zen Buddhism was perverted by the Japanese military rulers for use in the Second World War. It also has some touching stories of those few Zen Buddhists who stood for peace and against the inhumane acts inflicted by the Japanese Imperial Troops and wartime regime.

It’s often glossed over but a Zen Buddhist priest in the Soto Buddhist tradition takes a vow to uphold ten ethical precepts (重十誡). If I could uphold these for a day, it would be a very good day.

Not to kill but to nurture life.

Not to steal but to receive what is offered as a gift.

Not to misuse sexuality but to be caring and faithful in intimate

relationships.

Not to lie but to be truthful.

Not to intoxicate with substances or doctrines but to promote

clarity and awareness.

Not to speak of others’ faults but to speak out of loving-kindness.

Not to praise self at the expense of others but to be modest.

Not to be possessive of anything but to be generous.

Not to harbor anger but to forgive.

Not to do anything to diminish the Triple Treasure but to support

and nurture it.

I don’t know anyone who can live up to those precepts, except maybe the Dalai Lama. “Not to speak of others’ faults but to speak out of loving-kindness” almost precludes journalism as a career. (LOL). Ultimately, when you put the mystic mumbo jumbo aside, the goal of Zen Buddhism, especially in the Soto School–is to be come a living Buddha, a Bodhisattva (菩薩), who is a beneficial force in the world.  Bodhisattvas are men and women committed to the welfare, liberation, and enlightenment of all  sentient beings.

Zen master Dogen, in one of his lesser known writings, sums up the teaching of the religion rather elegantly in his essay: The Four Integrative Methods of Bodhisattvas (Bodaisatta shishaho). The purpose of zen meditation is to enable the practitioner to live up to these ideals. At least, that’s my understanding of it. But then again, I’m not enlightened.

The four integrative methods of bodhisattvas are giving,  kind speech, beneficial  action, and cooperation. This  giving means not coveting; not coveting is not being greedy.  Kind speech means that  in looking upon living beings one shoulfirst arouse a  mind of kindness and love and should  utter caring, kind words. It is the absence of harsh speech. In ordinary social convention there is the etiquette of asking if someone is well  or not;  in Buddhism there is the expression  “take care”  and the ethical  conduct of asking how someone is. To speak with  the thought in one’s  heart of kindly minding living beings as one  would a baby is  kind speech. Beneficial action means  to employ skills beneficial to  living beings, high and  low. For example, one watches over the  road far and near, working out  means to benefit others. One should pity  even an exhausted turtle  and take care of an  ailing sparrow. When one hasseen an exhausted turtle  or an  ailing sparrow, one doesn’t  want their thanks-one is simply moved to  helpful action. Fools  think that when benefit to others is  put first, one’s  own benefit will be reduced. It is not so. Beneficial action  is one  principle; it is universally  benefiting self and others. Cooperation means  nonopposition. It is not opposing oneself and not opposing others. For example, a task  of cooperation is a manner, is a standard, is an attitude. After regarding others as  self, there  must be  a principle ofassimilating oneself to others. Self and others are endless with time. (adapted from Shobogenzo.:Zen Essays by Eihei Dogen, translated by Thomas Cleary)

Legendary investigative journalist and fired General Manager of the Yomiuri Giants discusses compliance problems at a press conference on November 25th

The Yomiuri Newspaper　(読売新聞) is the largest newspaper in the world (10,000,000 circulation) and Mr. Watanabe is the de facto ruler of the paper. He is the Rupert Murdoch of Japan, combined with the power of Richard Nixon in his prime. The Yomiuri Giants, one of Japan’s most popular baseball teams, are part of the Yomiuri Empire that includes its own amusement park, Yomiuri Land. It is wholly owned by Yomiuri Holdings, of which Watanabe is also the chairman.

Watanabe Tsuneo: Media and Power--an expose of "The Rupert Murdoch of Japan" which was highly critical of the Yomiuri Chairman

The Giants fired Kiyotake, 61, on Nov. 18, saying his actions were inappropriate because he was told not to go to the press by other executives inside the Yomiuri group and disclosed sensitive information on personnel matters.

Kiyotake’s press conference on Nov. 11 criticized Watanabe, who allegedly ignored all rules of management in place and accused him of “serious violation of compliance.”

Mr. Kiyotake noted, “I was a reporter of the social news department of the Yomiuri Shimbun. And in those days, I attacked the noncompliance of other companies and strongly criticized the leaders of the companies who violated compliance,”

“Therefore, if I had condoned this serious noncompliance that would betray the fans, players, coaches, field managers and honest employees in order to save myself, it would have been an immoral act,” said Kiyotake. He has represented the Giants in some capacity since 2004. Kiyotake was the former number two in the Yomiuri’s Social (National) News Department (社会部) which does most of the investigative journalism at the newspaper. After he was transferred to the Giants, the entire Social (National) News Department was moved from a secluded corner of the Yomiuri building into the middle of the floor, where the reporters came under the scrutiny of middle-management, essentially put on “a watch-list.”

 According to this book and other sources, Watanabe, a former political reporter, has always regarded the Social (National) News Department (社会部) with disdain since they have exposed corrupt acts by politicians he was particularly friendly with.  In many circles, it is joked that the Yomiuri was the official newspaper of the Liberal Democratic Party (LDP) which had a stranglehold on the Japanese government for more than four decades.  (The Democratic Party of Japan ruling coalition took over in 2009 after winning the support of Japan’s largest criminal organization, the Yamaguchi-gumi and affiliates in 2007.)

 Kiyotake also told the assembled press on Friday that Watanabe tried to get him to cancel the press conference just before he was about to hold it.“By the end of our call he was threatening me by saying things like ‘You are going to ruin yourself. You are waging all-out war against the Yomiuri Shimbun,’ ” Kiyotake said in his statement.

It is an interesting threat, if true, in that it seems to indicate Chairman Watanabe sees both the newspaper and the baseball team as his personal property and suggests that he is able to and willing to use the Yomiuri Newspaper as a tool in personal vendettas. This could call into question the entire credibility of the newspaper.  The Hidetoshi Kiyotake Statement In English and 清武さんの声明文 can be read here.

*Editor’s note: Due to an inability to contact the public relations department of the Yomiuri Shimbun today, a revised version of this article will be posted later in another forum.  The author (that’s me), was a reporter at the Yomiuri Shinbun from 1993-2005 and  worked under Mr. Kiyotake as a reporter and therefore is not completely objective. From personal experience and other sources, I believe he is telling the truth. I contributed an article on recent events at the Yomiuri to a daily newspaper in the Sankei Group, Yukan Fuji (夕刊フジ), which I will translate here, if given permission. 

This is the second in a series of reviews about films showing at the 24th Tokyo International Film Festival, which runs until October 30 at select cinemas throughout Roppongi.

With its rough editing, abrupt scene changes and nearly nonexistent transitions, About the Pink Sky is an indie film that manages to straddle the fine line between being ridiculously pretentious and artfully epic, despite the fact that the entire film — save for the credits — is in black and white.

In one sentence, this is a coming-of-age story. An 113-minute tale about the trials and tribulations of growing up as a high school student in Japan, narrated from the perspective of four different individuals, all played by actresses and actors that few of us have heard of. But just because this movie has no known talents and is only director Keiichi Kobayashi’s third film doesn’t mean you should turn away yet — this is a good movie, albeit with a slightly stereotypical plot.

Relying on a cast comprised entirely of minor performers can sometimes be a risk unrewarded, but in this case, Kobayashi’s decision to cast somewhat inexperienced actors and actresses only manages to emphasise and strengthen the sprinklings of political and social commentary uttered by various characters throughout the film.

It’s the raw nature of Kobayashi’s footage — think inconsistent contrast, rapidly darkening rooms, uneven voices — that makes About the Pink Sky feel less like a distant movie, and more like a story told by a friend of a friend. The majority of the film’s characters are known only by one name, which further highlights the fact that this — finding a wallet containing 300,000 yen in the street — could happen to anyone, anywhere.

Sure, the “anyone, anytime, anywhere” thing might be a little bit cliché, but for a movie that, at its core, simply depicts the day-to-day interactions between high school students, the ultimate message of the film only resonates that much more when presented under implications of ubiquity.

So what’s the final message? You’ll have to watch to find out.

See About the Pink Sky on Tuesday, October 25 at the Roppongi Cinemart starting from 4 p.m. in Roppongi. Tickets are available online at www.tiff-jp.net and at the box office itself.

** This film is produced in Japanese, with English subtitles **

Saturday, October 15^th, Occupy Wall Street went global. Around 300 people around Tokyo came out to march in 2 separate locations. Japan Subculture went to check out what was happening at Hibiya Park, where 100 protestors marched through the Roppongi district.

How did Occupy Tokyo come about? The story is another testimony to the efficiency of social networking in organizing demonstrations. According to participants, just a few days prior to the event, “meetup” group members on the forum Occupy Together were testing out interest in Tokyo. Michele from California, one of the first to post on the Tokyo thread, tells about how she and many others decided to participate; “It started off with the post ‘What’s going on in Tokyo? I’m ready if you are’, and picked up from there”. It moved from the forum to Twitter, and then Facebook; and on Saturday about 150 people showed up at Hibiya Park to march in solidarity with the Occupy Wall Street protests.

While many of the demonstrators carried signs in step with the New York City movement, many were not related to income inequality at all. Several people were out protesting against nuclear power, TEPCO, and the government, and there was also a small cohort carrying signs that said, “Free Tibet”.

All pictures were taken by Said Karlsson. More of his work can be seen at www.saidkarlsson.com.

The Procession

 The Characters

many present were echoing Occupy Wall Street's dissent

"Japanese people - keep your mouth shut til you get slaughtered like sheep? Smash your TV!"

many held signs protesting the Chinese government's treatment of Tibet

a woman in a passing bus contemplates the protest

boys in a passing bus take interest

anti-nuclear signs were among the most numerous

Michele, from California, and her son (middle and left) with friend Rohini from Seattle have washed and re-used this towel many times since before the Iraq invasion. It previously read, "War is Wrong"

What demographics constitutes “the poor” here? And how do poverty levels compare with that of the United States, for example?

Martin Fackler in the NYTimes writes: “Many Japanese, who cling to the popular myth that their nation is uniformly middle class, were further shocked to see that Japan’s poverty rate, at 15.7 percent, was close to the Organization for Economic Cooperation and Development’s figure of 17.1 percent in the United States, whose glaring social inequalities have long been viewed with scorn and pity here.”

Fortunately, Japan’s first food bank, Second Harvest, had been on the job since 2000 – a time when the very idea of a food bank was completely alien to the

In Japan the poverty rate for single mothers is 67%.

country. By 2009, the NPO estimates that yearly it serves over a third of the 650,000 Japanese that lack “food security”.

(As an aside- there are several food banks in the U.S. which use the same name, though none of them are affiliated with Second Harvest Japan).

Charles E. McJilton, founder and CEO of Second Harvest Japan, stressed that he doesn’t like to characterize what he does as “helping people”, but rather “providing the tools and assistance to people in need” because ultimately — “people can help themselves”.

McJilton himself appreciates the opportunities others gave him to succeed, having brought himself out of less than auspicious beginnings; by the time he was 16, he was a drug addict and an alcoholic. As a way to “give back”, his counselor recommended he start volunteering at a crisis clinic; “one aspect of volunteering is certainly doing something good”, he notes. “But another aspect is seeing for yourself, what is going on in society, and making your own judgement about what is going on.”

He would later put his values into play in a more radical way- by living along the Sumida river, where many homeless reside in make-shift tents or even cardboard boxes. “I had a lot of head knowledge about homelessness, and poverty”, he says, but at the same time desired to really “live out” his values. He initially resolved to stay for 3 months; he left after a year and 3 months. “When I started living along the river, poverty and hunger were no longer a theory to think about but a reality to live with each day”. 

However, McJilton points out, “poverty isn’t just about homelessness” – one of the most prevalent misconceptions about poverty in Japan. While Second Harvest does serve the homeless community (every Saturday in Ueno park) the aid goes to mostly welfare institutions (such as orphanages, hospices, battered women’s shelters, etc.) and individual families, as you can see in the chart below.

For the relative wealth of the country, the number of people who lack food security is immense; but so is the amount of food that goes to waste in Japan. Almost a third is thrown out for not meeting the fastidious requirements of the Japanese consumer (the “3P’s” , according to McJilton: pristine, perfect, and pretty).

The following chart, found on Second Harvest’s website, explains how a food bank works:

“Second Harvest Japan collects safe-to-consume food that became unsalable for various reasons from food companies and individual donors. Then, we distribute the food to those in need such as low-income households and single mother agencies. “

Second Harvest now delivers to 170 agencies in the Kanto area monthly, examples of which are listed here.

Second Harvest Business Model

In a country with so much food waste, the potential for relocating resources is frustratingly clear. Nevertheless, McJilton had a tough time selling the idea in Japan to both donors and recipients. As its existence belies the nationalistic myth of an egalitarian Japan, poverty is a touchy subject with the Japanese; and in a society where the human relics of World War II still grace us, their spines sharply contorted due to malnutrition and hard labor -  so is food waste.

As over 600 companies have donated food since 2002, McJilton seems to be successful in navigating these delicate topics. He exhibits a good understanding of the specific concerns for both parties. Corporations, which often end up throwing away perfectly good food, worry that the donations will be re-sold or that the food would go bad before distribution and make people sick. On the other hand, those in need have a great cultural aversion to accepting aid; they also are wary that they will be later charged for the food, or receive spoiled goods.

CEO McJilton, left, receives a donated truck from NuSkin - from Second Harvest Newsletter

“We have never gone out and asked for food or money.”

It may seem like a strange strategy for attracting donors, but McJilton insists that this policy has helped retain clients and improve relationships. For companies, there are incentives to donate; rather than paying for discarded food to be destroyed, a company can save 80 million yen a year by donating. They also receive free distribution of their products to potential new buyers.

The food bank, of course, has certain standards for food donations: no dented cans, no expired food, nothing opened, etc. A letter of agreement between the food bank and the donor spells out the different responsibilities of both parties. McJilton identifies two reasons that this works better than the traditional method of requesting donations; first, the written agreement ensures that there is equality between the two parties. “We believe if we go out and say ‘onegaishimasu!’ to ‘those above’, there is a great potential for us who are giving out to be ‘down below’. You, (donor), have an excess resource, a tool–lets make a match.”
Secondly, McJilton also observes that the companies who recognize the benefits of a long-term business relationship with Second Harvest keep coming back. Those, however, who give because they sense obligation or guilt? “They might come back one or two times”.

“(McJilton’s) belief that all relationships should be based on equality resonated with me. He doesn’t beg for donors, nor does he feel elevated due to his public service. He simply believes in equal footing in his partnerships. How often do we bow before others or think of ourselves as doing someone a favor?”  – Soness Stevens, Living Visions

Second Harvest and Tohoku

The earthquake has spawned an additional food crisis in the radiated and partially-evacuated North, a challenge that adds to the non-profit’s ambitious goals. Though Second Harvest does not usually buy food for distribution, since the March 11th earthquake the organization has been spending up to 3 million yen a week on food.  McJilton laments that the amount of food donated could certainly feed Tohoku; however, doing business in Japan of course means following the customs, and in the case of disaster relief, this means providing identical and equal portions of food to all who receive.  In order to ensure this is so, the food must actually be bought.

over 800 people line up in Tohoku to receive emergency supplies brought by Second Harvest

Their recent newsletter states that Second Harvest is “planning to build a local food bank network to provide long-term support in the region.”

If you are interested in donating or volunteering, please check out Second Harvest’s volunteer schedule.  Volunteers are always welcome!, and so is good food.

“It is correct, is it not, that Fukushima citizens have the same and equal right as other Japanese citizens to spend their life without receiving unnecessary radiation doses. That is correct, is it not?”
- Fukushima citizen

“I dont know whether or not they have that right”
- Akira Sato, Director of the government’s Nuclear Emergency Response Headquarters

Before the March 11th earthquake, Japan’s standard for radiation exposure for the general public was, uniformly, 1 millisievert (mSv) per year. While this standard remains in place for the rest of the country, a provisional standard raising the limit to 20 millisieverts per year was enacted for Fukushima prefecture; this “adjustment” has been greatly contested by Japanese citizens as well as the global community, as this figure is also used to determine the evacuation zone. For context, 20 millisieverts per year is also the limit for nuclear workers. Though repeatedly implored to justify the change, government officials have yet to account for why this standard is suddenly acceptable.

How was the provisional standard decided?

On April 19th, the Ministry of Education, Culture, Sports, Science and Technology (MEXT) issued a notification to Fukushima Prefecture. The notification stated the maximum allowable permitted value for use of school grounds shall be 3.8 microsieverts per hour of radiation; this calculates to 20 millisieverts per year.

Fukushima Citizens Groups

After discovering high levels of radiation on school grounds, concerned residents formed The Fukushima Conference for Recovery from the Nuclear Earthquake Disaster, and called for a study to be done. Fukushima prefecture cooperated, and the study revealed that 76% of Fukushima prefecture schools had levels of contamination exceeding the designation of a workplace as “radiation-controlled” (0.6 microsievert per hour). Such areas are off-limits to individuals under 18. Even higher radiation levels were recorded at over 20% of the schools, levels warranting “individual exposure control” if occurring in a workplace – which, according to NSC documents, requires that individuals be monitored with dosemeters.

Concerned teachers and parents collaborated on various efforts to reduce radiation exposure to children, and citizen’s group demanded that the schools be promptly decontaminated and closed until safe.

The government responded not with measures to aide such efforts, but by distributing pamphlets that include questionable claims. MEXT published a controversial booklet and distributed it to all Fukushima schools. Titled, “To Correctly Understand Radiation”, the pamphlet offered justifications of the 20mSv/year standard claiming, among things, that

- ‘for “definitive impact” there is a “threshold” below which there is absolutely no damage found. For example, temporary decline in white blood cells will be seen [only] above the threshold level of 250mSv.’
- ‘no clear correlation has been seen between radiation and an increase in the probability of cancer.’

According to the Fukushima Conference, this greatly shifted the tone of the debate; many felt their concerns were largely assuaged by the agency’s confident declarations of safety. This development created an atmosphere where it became more difficult to voice concerns – those in opposition to MEXT’s stance found themselves criticized for “over-reacting”.

Many international groups have come out to criticize the 20 millisievert standard, and, inadvertently, to counter points made in MEXT’s booklet; all have pointed out that children are particularly vulnerable to the long-term effects of radiation.

L’Institut de Radioprotection et de Sûreté Nucléaire (IRSN)

On May 27th, France’s Institute for Radiological Protection and Nuclear Safety (IRSN) highlighted an area northwest of the plant that lies beyond the 20-km (12 mile) zone whose inhabitants have already been evacuated. This report was created to “provide insight” on evacuation measures “to minimize the medium and long-term risks of developing leukaemia or other radiation-induced cancers”. The drafters inform the reader that “it is of the utmost importance” to remember that “these dose estimates only refer to external exposure due to deposits, and do not take into account the additional dose that could be received as a consequence of consumption of contaminated foodstuffs produced locally. It is estimated that the effective dose from ingestion may be significantly higher than the external dose according to the deposit conditions and depending on the effectiveness of implemented food restrictions”.

France starts evacuating at 10 millisieverts; the IRSN, in its study, has recommended that an additional 70,000 Fukushima citizens be evacuated.

Japan Medical Association

On May 12th, the association issued the following statement:

“The scientific basis for choosing the maximum amount of 20 mSv in the band of 1 to 20 mSv is not clear. The government’s action should be more carefully deliberated considering the fact that growing children are more sensitive to radiation exposure compared to adults. We as a nation should make the utmost effort to reduce the exposure to radiation of children, as well as adults. We are responsible for the children’s health and life.” The statement continues, “We urgently request that the Japanese National government strive to reduce children’s exposure to radiation in the fastest and most effective way possible.”

Physicians for Social Responsibility

The U.S. affiliate of International Physicians for the Prevention of Nuclear War in late April issued a statement criticizing the Japanese government’s provisional standard, citing research on the link between low-level radiation and cancer. The statement reads:

“It is the consensus of the medical and scientific community, summarized in the US National Academies’ National Research Council report Biological Effects of Ionizing Radiation VII (BEIR VII report), that there is no safe level of radiation. Any exposure, including exposure to naturally occurring background radiation, creates an increased risk of cancer. Moreover, not all people exposed to radiation are affected equally. Children are much more vulnerable than adults to the effects of radiation, and fetuses are even more vulnerable. It is unconscionable to increase the allowable dose for children to 20 millisieverts (mSv). Twenty mSv exposes an adult to a one in 500 risk of getting cancer; this dose for children exposes them to a 1 in 200 risk of getting cancer. And if they are exposed to this dose for two years, the risk is 1 in 100. There is no way that this level of exposure can be considered ‘safe’ for children.”

Japan Federation of Bar Associations

Even the attorneys had to chime in! Utilizing their legal skills, the association analyzed the ordinance on the “Prevention of Ionizing Radiation Hazards”, pointing out that “the maximum dose permitted by the new guideline, however, far exceeds (the ordinance’s) limit. Moreover, the Ordinance was enacted to regulate activities involving radiation work and therefore assumes that some degree of control over the degree of radiation exposure is possible. The current situation, however, involves an ongoing crisis, and exposure due to changing weather conditions is entirely possible. The guideline must take full account of such unforeseen factors.” The association goes on to call for the establishment of a “considerably lower radiation limit for children”.

illustration by Mari Kurisato

The government has responded with its usual incompetence. In fact, no government agency (MEXT included, but also NSC, and the Ministry of Health, Labour and Welfare) has actually taken responsibility for this standard. While MEXT established the 3.8 microsieverts/hr provision for school grounds, when the agency faces questions on the resulting 20 msv/hr standard, the bumbling equivocations begin. MEXT’s statement, “we do not believe that there is danger at 20 millisieverts…however, we do not believe that it is fine at 20 millisieverts” seems like a modern zen riddle, requiring multiple re-reads that garner little elucidation. And while the ministry of education did, according to the Fukushima group, rescind the 20 millisieverts standard at a press conference, there have been no concrete actions taken to suggest that it has indeed been rescinded.

The conference, when asked if they had experienced any resistance from the government for their actions, say that though the government has not directly harassed, when they tried to sell a flyer to a newspaper they were told that “nothing that mentions radiation can be distributed in the newspapers.”

It seems that many residents feel that they have already been exposed to the worst of it; conference members expressed concerns that none of the exposure from March 11 to April was counted when the government was setting the provisional standard, of course the interval in which the greatest amount of radiation was most likely released.

More work by Mari Kurisato, who does the wonderful illustrations for our blog, can be found here: http://marikurisato.com/

The Yakuza Movie Book, an excellent guide to not just yakuza films but to the yakuza in general, their history, and their changing role in Japanese culture and pop-culture. It also comes with a very useful glossary. Highly recommended.

The book is divided into four main section, A Brief History of Yakuza Films, Director Profiles and Interviews, Actor Profiles and Interviews, and Film Reviews. Mark Schilling does an excellent job of explaining the history of the yakuza in the foreword and the selection of films and the reviews are spot on. (The book also has an acknowledgement to Mark Schreiber, a friend and one of the foremost experts on the history of crime in Japan.)

Mark Schilling is a Japanese cinema critic for The Japan Times but it’s clear he has a special place in his heart for the yakuza film. The book reviews some of my favorites, including Onibi: The Fire Within (鬼火) which is in many ways, while slightly outdated, the most realistic film I’ve ever seen about the yakuza. The hero or anti-hero as you might call him, has no tattoos, no missing fingers. The cops that crack down on the mob look just like the mobsters, as it has been for years. The films of Kitano Takeshi, who knows a great deal about the yakuza, are also reviewed. There are some films missing that I would have liked to have seen reviewed, like Black Rain, which despite its shortcomings, was one of the few recent yakuza films in years well-known in the states. It also has real yakuza playing yakuza: method acting at its finest. I hope that a future edition will be issued to include Kitano’s 2010 film, Outrage, which is a starkly depressing look at the new generation of yakuza where money triumphs over honor and any rudimentary code that once existed.

I’ve been covering the yakuza for over 17 years now and a few of them have become friends, of a sort, at least the ones that haven’t been killed or blown out their own brains. I read the book with a slightly jaundiced eye. I would have to disagree with the assertions that no white man or foreigner could ever become a full-fledged yakuza. Some have. There is of course a glass ceiling in place but most yakuza groups are meritocracies; if you can earn your keep, you can rise up the ladder. In many ways, the yakuza flourished in post-war Japan because they were equal opportunity employers. Burakumin (the untouchables of Japan’s old caste system) ? Korean? Taiwanese? No problem–just pledge your allegiance to the oyabun (親分）and pay your dues and you were in. The glossary is a wonderful reference section to yakuza terminology. There is only one small mistake on page 323. Where the author meant to write about Japan’s third largest crime group, the Inagawa-kai (稲川会), he mistakenly calls them the Inugawa-kai (犬川会). One stray vowel can change so much. (LOL). “Ina”  (稲) means rice, while “Inu”(犬）means dog. However, in yakuza slang, “a dog” (犬）is synonym for a police informant or a spy. Let’s hope that gets corrected before someone in the Inagawa-kai who reads English picks up a copy. Well, they’d probably just laugh, but judging from the history of the group their bite is definitely worse than their bark.

I’ve been surprisingly disinerested in the history of the yakuza, both culturally and chronologically, and primarily studied about their activities as reporter since 1994. I learned a lot from this book that I didn’t know and it is very well-written. If you are interested in Japanese pop-culture, Japanese cinema, and/or the underworld, this book is valuable reference material. And it’s a fun read, very well-illustrated. It inspired me to go and buy a very nice wooden sword to practice for invading a yakuza lair, single-handedly (not).

Jokes aside, Mr. Schilling’s observations  on the differences between old school yakuza films and the yakuza of Kitano’s modern films are extremely apt: “There are parallels, however, between Kitano’s dirty heroes and Takakura’s clean-cut ones: Both are contemptuous of death in the best samurai tradition and both define macho cool for their respective generations.” This one passage convinced me  that I would have never been a very good yakuza, in this life or a past life. There are of course, the moral issues of not wanting to make a living exploiting others.  I also have great respect for death; I like staying alive. I’m also neither macho nor cool but I do have a geeky fondness for these films, in which the stoic heroes are so willing to lay down their lives for duty, for honor, or for greater principles. If Tokyo Vice is eventually turned into a movie, I hope it will be one that Mr. Schilling deems worthy of a good review. For me, the glossary alone was worth the price of admission.

On September 12th, 3 copies of the document, which included only the front binding and the table of contents, were passed out to the committee. Of approximately 50 lines of text, all but 2 had been blacked out.  In an additional gesture of complete paranoia, the documents were collected from the committee before the meeting adjourned.

Under the laws that govern nuclear power in Japan, The Ministry of Economy, Trade, and Industry (METI) has requested that TEPCO submit the documents to the committee in full.

When asked why so much of the document was redacted, TEPCO invoked intellectual property rights and concern over protection of nuclear materials.

Jake’s note: The weekly magazine 週刊ポスト (09/30号） speculates that the redacted paragraphs have to do with a cover-up of the earthquake damage to the reactors and TEPCO prioritization of saving the reactors rather than preventing disaster,  which may have started the meltdown in one of the reactors BEFORE the tsunami arrived. They make a convincing case.

While the document remains shrouded in mystery, fortunately, through the help of Hugh Ashton, Stephanie, and our crack team of investigative journalists, we were able to get ahold of the original document and translate it into English. However, for national security reasons we have left some of it redacted. Here it is:

The TEPCO Severe Accident Manual, translated into English. (Note: this is a parody and not the real manual which is probably much more funny, albeit unintentionally.)