JASPectives

There are so many interesting and intelligent folks who enjoy reading JASK.org.  Our JASPectives column features articles by these JASK members and friends. 

Your submissions are always welcome!  Click here to read more about contributing to JASPectives.  You may also comment on articles (JASK will moderate periodically to ensure constructive commentary). 
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  • 13 May 2013 9:58 AM | Anonymous

    For those that watch Japanese politics and news, they might have heard the term "Abenomics" recently. Abenomics refers to the fiscal and monetary policy of the new prime minister of Japan, Shinzo Abe. This section will briefly look at what Abenomics is and what effects it might have on business and relations with Japan.



    As many of you are aware, over the past two decades Japan has faced deflation and a stagnant economy. While no one denies that the problem exists, past Prime Ministers and Bank of Japan heads have realistically done little to battle this trend. This is not to mention the frequent change in Prime Ministers (7 in the past 6 years) that has made it hard to have coherent monetary and fiscal policies.

    However, Japan recently elected a new prime minister, Shinzo Abe, into office. Abe, known for his somewhat conservative social and political views, ran on reviving the stagnant Japanese economy. After being elected, his policies have become known as “Abenomics”. It is important, especially for those who work and do business with Japan, to understand what exactly “Abenomics” is and what it means for the future of Japan.

    Abenomics is the idea that with loose fiscal and monetary policy, Japan can quickly restart their economy. Abenomics proposes doing three things:

    1.     A large stimulus (known as QE or Quantitative Easing).

    I.               The Japanese government announced it will spend an unprecedented 1.4 trillion to kick-start the economy.

    2.     Using Bank of Japan (BOJ) to raise inflation rate to 2%.

    I.               Haruhiko Kuroda, an Abenomics believer, was recently appointed head of the BOJ. He has said that he will work to raise the inflation rate to 2%, thereby battling the deflationary trend of the past 2 decades. 

    3.     Enthusiasm for weak yen       

    I.               This general strategy looks to revive Japanese manufacturing at home by weakening the yen, thereby making it easier for Japanese construction to sell overseas.

    With these three policies – a strong Stimulus, new BOJ Monetary Policy, and active structural change around the yen, Abenomics hopes to bring the Japanese economy out of grips of deflation and stagnation. However, Abe is also looking to encourage some cultural changes as well, hoping to make Japan more competitive in the international marketplace. A few of the more recent include plans to double the amount of JET English teachers in the next three years, require all students to take the TOEFL (Test of English as a Foreign Language), send more students abroad, increase funding for foreigners wanting to learn Japanese, and even provide free child-care so that women can more quickly get back to the workplace after childbirth.

    While Abenomics seems promising, it is not without it’s critics. Many worry about Japan’s already large Debt to GDP ratio (over 200%) and see Abenomics as more of the same – spending large amounts of money on inefficient and generally useless construction projects rather than on innovation and real structural reform. While there is much debate, Abenomics is already showing to have some strong effects. In the past month, the yen has weakend from 80 yen to the dollar to over 100 yen, the Nikkei (Japanese Stock Exchange) is at a 5 year high, and inflation seems to on target to reach 1.9% by 2015. Abe is also extremely popular at home, so it looks like whatever the outcome may be, Abenomics is here to stay.

    Stay tuned to Japan in the NEWS for more news analysis and stories!

  • 02 May 2011 12:16 PM | Anonymous member (Administrator)
    What is #Quakebook
    The earthquakes and tsunami in Japan on March 11 have inspired a global outpouring of support in many unique and creative ways.  In addition to people giving through relief funds like ours, to local Red Cross chapters, or to the Salvation Army, many people are looking for localized, grass-roots, or sustainable projects.  And many people are giving through unconventional methods.

    One such unconventional method is the #Quakebook.  A vanguard of grassroots philanthropy, #Quakebook was born out of a tweet sent by a British national living in Japan just three hours after the largest earthquake.  Within a week, several authors had collaborated on an e-book compiled by Twitter user @OurManInAbiko.  The book features pieces by individuals who were on the ground during the quake as well as by some standout contributors such as Yoko Ono Lennon, William Gibson, Barry Eisler, and Jake Adelstein. 

    Now, #Quakebook is featured on Amazon.com under the title "2:46: Aftershocks: Stories from the Japan Earthquake."  Amazon hosts and distributes the e-book without a fee, so 100% of the proceeds go to the Japanese Red Cross.  There will soon be a print edition.  

    If you would like to learn more about #Quakebook, check out their website: here.

    You can buy the book from Amazon: here.  You don't need a Kindle to read it, you can get the app for your PC, Mac, or smartphone.

    - submitted by Matt Forgue

    #Quakebook in Review

    "Grassroots" generally refers to social actions by the people and of the people, with no outside 'gardening' necessary.  #Quakebook is, indeed, a grassroots project.  A good read.  A contribution to relief.  A journal-reading, personal account exercise for the heart and mind.  

    There are at least two reasons to recommend #Quakebook.  
    - All revenue (less taxes) goes directly to the Japanese Red Cross
    - Through eighty-five short, personal accounts, #Quakebook gives a personal sense of the humanity caught up in the disaster, without the voyeurism of the media.

    Japan is changed forever.  The beautiful physical landscape in Miyagi has been washed over, cities ruined.  Nuclear power, once a beacon of progress, is now under severest scrutiny.  But the change lives essentially in the hearts and minds of people affected by the disaster.  To read #Quakebook is to quietly consider that change in human terms.  I recommend an hour with the book, to get a sense of how Japan is changed.  

    Contributing authors tell stories from witnessing miracles to witnessing lives lost in an instant.  Folks from many nationalities contributed, from their vantages in Japan and other countries.  One contributor was from Kentucky.  One contributor from the ravaged city of Kessenuma said: "I'm relieved to know we're still connected to the rest of the world."  His story told of ~$3,000 found under the rubble, being returned to the police station.  

    The stories range from the crafted prose of professionals to the unkempt commentaries of foreigners living somewhere in Tokyo.  Images and art added to the sense of place as I read.  "A massive wave was rolling over houses and buildings like they were sandcastles," wrote one man from Zushi.  A woman from Chiba offered: "The great earthquake made me realize clearly that ... now is the time to bring back the lost values - bonds, family, love and nature.  Whether Japan can really revive or not depends on that."  Most of the authors sought something of a maxim in their ponderings.  Some seem to have found it, others not.  

    #Quakebook is a step into the lives of those whose world is changed, an exercise in contemplative journal reading, to connect our hearts and minds with those living in Japan, as rebuilding slips from the headlines.

    - submitted by Matt Krebs
  • 23 Mar 2011 9:42 AM | Anonymous member (Administrator)

    By: Terena Bell & Maureen McCarthy

    First Appearing In: MultiLingual Magazine's March, 2011 Issue

    I don’t know much about Japanese culture. I feign to say I know nothing, as I once read Memoirs of a Geisha, but I don’t really think that counts. It’s a shame, because from everything I’ve heard, Japan is a great place--steeped in tradition, elegance, and art. What I do know about, though, is translation. I know how to make sure a document’s prepped for the best translation possible, I know how to select the right team of translators to do it, and I know how to manage quality control and assurance so that the translation reads as well as it does in the original. The processes involved are relatively foolproof and tend to be adaptable across languages. But when it comes to Japanese, though, something--anything--everything almost always goes wrong. And it’s not just me. Most of my colleagues will tell you that into Japanese translation is hands down the most difficult work we do. In the world of Japanese translation, no news is not good news. Feedback is often vague. And in-country review (ICR)? Well, let’s face it, in-country review of a Japanese translation is a royal pain in the oshiri.

    All multi-language vendors (MLV) have faced it: A painstakingly prepared translation is delivered to your client, who then sends it off for ICR. Ideally, the reviewer speaks English, in order to compare the translation to the original, but sometimes he doesn’t. Weeks pass, even months, and then it comes--sometimes long after the bill has already been paid and the files moved off the hard drive. The in-country reviewer isn’t pleased. “The translation is bad,” he says, and oftentimes says no more than that.

    It’s frustrating. You write for details--was it word choice, was it grammar, did you accidently translate into Korean? Nothing comes. Meanwhile, you sit in your office, panicked your company’s reputation will crash around you, all because some guy in Japan doesn’t know how to elaborate.

    Of course, this is how you see it if you know nothing about Japan. But if you do know something about Japan, you see how the same culture that gives us geishas, calligraphy, and plum wine also contributes to poor in-country review. Or what we call poor ICR in our Anglo-Saxon construct, that is. When we start looking at ICR as a cultural process and not a linguistic one, feedback -- or lack thereof -- starts to make more sense.

    The Japanese are, of course, Japanese. We can’t expect them to act like anything other than themselves. In our American culture, we are so delineated, so black and white. We are demanding, confrontational, young. Our culture is a child compared to theirs and we shouldn’t be surprised if sometimes the Japanese don’t feel like they shouldn’t simply pat us on the head and sigh. It makes sense that we would want everything immediately detailed out and that they would be a bit more patient and reserved. If we consider culture to be an integral part of translation, then we must consider it to be integral to proper in-country review as well.

    Enter Maureen McCarthy, an employee whom I’ve asked to co-write this article. Maureen also happens to be In Every Language’s Japanese expert. Call her the Encyclopedia Britannica to my Memoirs of a Geisha. Everything I don’t know about Japan, she does, which is reason #412 why we like to have her around the office.

    Maureen, am I crazy? Could the delay in ICR response time have anything to do with the Japanese not wanting to rush things, with their being less confrontational than Americans are?

    In my experience, the delay time has more to do with the hierarchy that exists in a Japanese workplace, and the need for important decisions and documents to go through a lot of people. For example, when I lived in Akita, a friend of mine was planning to go on a business trip to Tokyo with some other colleagues. The trip was an annual affair with many people involved, and for months my friend had been eagerly awaiting this retreat. She had cleared her involvement with her immediate boss and with the head of the office. However, the trip was to take place in May. In Japan, there are often big employee shifts in the workplace every April, as this is when the academic and fiscal years begin in Japan. In this instance, the trip coordinator moved to a different branch and a new coordinator came on board. This meant that many aspects of the trip changed, including my friend’s involvement. The new coordinator thought she was not a necessary member of the group, but instead that she should remain at the office as she had many responsibilities there. Unfortunately, she was not informed of this decision until two weeks before the trip. This is not through any fault of the new coordinator, nor hers or her boss’s. It is simply that major decisions often need to go through a lot of channels in the Japanese workplace. In this case, the decision was especially difficult because key players in the decision making process changed, and the situation had to be reevaluated from the beginning.

    More specifically, with ICR response times, there could be a number of factors at play, such as the people involved with the decision-making,  the steps it goes through on the Japanese end, and even the time of year--March, April, and May were always very hectic at my previous workplace. It is even possible that the original reviewer thought the translation was fine, so he did not see it as a priority for his superiors to view. But when his bosses did eventually see the translation, they may have had a very different idea concerning its suitability and told the initial reviewer to write back saying they were not pleased. By now of course, weeks –or maybe even months--have passed before you receive the email saying the translation was not up to the standard they expected.

    So could that contribute to the fact that the reviews are often “incomplete” by American standards? In-country reviews are just a waste of time if they’re not helpful. Instead of a simple pass/fail -- as though translation were 9th grade gym class -- the reviewer should score the translation on, say, a scale of 1 to 5, rating clearly specified factors such as grammar, spelling, and non-subjective word choice (think translating neko as dog instead of cat). These factors should be agreed upon between the client and the reviewer ahead of time, and, if subjective factors start to come into play, these factors should be presented to the language service provider (LSP) so the LSP can better understand the client’s needs.

    ICR itself has one of two goals. Some companies use ICR to help select a translation vendor. Multiple LSP’s translate a sample, then an in-country reviewer decides whose translation is the best. In these instances, it’s essential that the reviewer speak the original language so he can tell if any “errors” he finds are issues with the translation or problems that were also in the original.

    The other common goal that ICR sets out to accomplish is to make sure that the translation is ready for its target market. In this way, reviewers are the governor on the go-cart, the childproof cap on a prescription, the airline agent who scans your ticket before boarding. In other words, the buck stops with them. That’s why you shouldn’t pick just anyone to perform your ICR. If this person is your final layover on the way to happy translation land, make sure he knows what he’s doing. In both instances, it’s essential that the reviewer be familiar with the content matter and, of course, the target language, country, and culture.

    That’s why it’s so disparaging, as an LSP owner, when we receive back the occasional, negative ICR. All negative ICR’s are brought immediately to my attention to make sure the issues found are addressed. But if no specifics are provided, well, to quote George Costanza from “Seinfeld,” “I’ve got nothing.”

    I appreciate what you say, Maureen, about how it may be the reviewer’s boss and not the actual reviewer coming back with ICR comments, and I think that’s part of why Japanese ICR’s can be so non-descript--because the person reporting on the review might not actually be the person with final say. But are there any other cultural factors that keep the details on the kibosh? Why are Japanese ICR’s so ambiguous? And, more importantly, is there anything LSP’s can do to help a reviewer provide the detail we need?

    The Japanese are often described as extremely polite and formal. While this is true to a degree, there is also a strong inclination among many to be non-confrontational. If a conflict can be avoided, it usually will be. This is, of course, wonderful in many ways, as it means less fighting and troubles over small things, but it also has a downside in that we in the West often expect to talk through any problems. We Americans usually count on others, especially in a working environment, to tell us if they are displeased so we can work through it.

    When I first began learning Japanese, all of my Japanese friends and colleagues were very supportive and encouraging. They would always compliment me on my language ability, and never corrected me or told me when my Japanese was incorrect. For me this was wonderful, and everyone’s kindness and encouragement really motivated me to do better. On the downside, when I began to study Japanese formally, I discovered I had been making mistakes all along. No one wanted to be the bearer of bad news or make me feel bad by correcting me.

    When an ICR is undetailed, this most likely means that no one wants to be the bearer of bad news. When a reviewer feels that a translation is unacceptable, they probably do not want to dwell on the details as that may be uncomfortable and potentially embarrassing to one or both parties. This could explain the very brief answers and the lack of a proper, detailed review.

    I am not sure if there is an easy solution to this problem, as so much of it stems from differences in our cultures, but I think, Terena, your suggestion of rankings on a scale, or a list of questions, would be a good approach to take. If the reviewer had a survey or form to complete, asking specific questions and having a list of choices, they may be more likely to respond and to give LSPs the details they desire.

    Wonderful. It makes perfect sense that the reviewer wouldn’t want to be overly harsh or hurt anyone’s feelings with his review. I think we all agree that there’s a difference between constructive criticism and just being mean. But in translation, a mistake isn’t always a mistake. At home, I may sit on a sofa in my living room while you sit on a couch in your den. Language is often subjective. I hate to think that every time an ICR doesn’t go well, it means that the translation was poor. Sometimes it simply means the translation wasn’t perfect, with the meaning of perfection taking in a lot of subjective elements. Reading your response, though, Maureen, I think that no news, or detail, at least in this case, is bad news--that a lack of detail in the ICR means that the errors were all non-subjective, something made by an early language learner, like you said. Is that correct, or am I simply misunderstanding? Is it always a matter of bad or good, or could lack of detail in ICR mean there were subjective differences instead?

    It doesn’t necessary mean that the errors are the translator’s fault, although that is a possibility. It is likely instead that the language the translator used could simply be different than what the reviewer wanted or expected.

    There are many different levels of formality in Japanese. The way you speak to your boss is not the same as the way you speak to a colleague, which again is different than the way you would speak to your family members. If a document is being translated for a company, it is important to clarify what level of formality is to be used. For example, if the document is something that’s given to customers, most likely the customer will be addressed in very formal Japanese. If, however, the document is of a more familiar nature, it need not be as formal.

    It is also important to remember that Japanese is often not as direct as English or other Western languages. Take, for instance, leaving work for the day. In English we may say something along the lines of “See you tomorrow!” In polite Japanese, however, one would say “osaki ni shitsure shimasu” (excuse me for the rudeness of going before you). If you’re not leaving work, though, and instead leaving a gathering of friends, it would change. While the English is still “see you tomorrow,” the Japanese would change to “mata ne (see you later), ja ne”(see ya), or maybe even “mata ashita”(see you again tomorrow).

    Although situational differences are important when translating between all languages, Japanese has an abundance of them. Not only is Japanese often more florid than other languages, it also has a daunting amount of set phrases that are used in specific situations, such as the aforementioned leaving work. For ICR this may not mean that the translation is incorrect, but that there may have been a different phrase that the client wanted to be used. It could also be that the translator put the document perfectly into Japanese, but that the original document was very brusque and to the point, whereas in Japanese it would normally be written in much more elegant terms. This would not really be a translator error, but merely a lack of communication in terms of what the client really wants, as well as evidence of the great difficulty of translating between two such different languages. Perhaps, then, the only true solution would be more in-depth collaboration with the client, such as asking them a series of questions before beginning the project or touching base with them periodically throughout the process.

    Another solution I can think of is to make sure your client wants translation instead of localization. Now, I’ve heard the argument that a really good translation is localization, but when clients entrust us with their documents, we as translators must take care not to overstep our bounds. It’s very easy to say that if a document is to the point in English that we need to soften it up in Japanese. But when a client asks for translation, as opposed to localization, we also have more of an obligation to be true to the original. There may be a reason why the text is more direct. Perhaps the author wants to unquestionably drive home his point, or maybe he’s upset and wants that emotion conveyed through the text. In those cases, completely rewriting the text to softening the tone and formalize the language would be inappropriate.

    This is why it’s so important to get as much information as you can from your client before you begin. If the tone of an original document could be construed as rude in Japanese--or even simply neutral--we should point this out and find out how much of it is--and isn’t--intentional. At this stage, we’re doing more than simply translating; we’re making the document local. The difference between translation and localization becomes a hazy gray zone -- a spectrum -- and it takes cooperation between the translation team and the client to find out where along that spectrum the translation should hit. ICR should definitely be involved in that process; if the reviewer doesn’t know what the translator is striving for, then he won’t know how to judge the outcome.

    Good translation cannot be created in a vacuum. In this regard, Japanese really isn’t all that different. In fact, because the Japanese culture focuses more on the team than the individual, a collaborative approach to translation should be easier for Japanese than for other languages. The processes applied to those other languages still work here: Get as much information as you can up front. Understand not just the words, but the intent, meaning, and goal of a document. Take culture into consideration.

    I may not know Japan, but I do know translation and, as it turns out, all Japanese translation takes is the same attention you’d hopefully give to all your other languages, plus a little extra care.

    #

  • 21 Feb 2011 9:33 AM | Anonymous member (Administrator)

    By: Robert W. Haven, Associate Professor of Costume Technology, University of Kentucky

    In conjunction with the World Exhibition of Japanese Embroidery at the UK Museum of Art, the Department of Art and Asia Center will be bringing an embroidery master, Arata Tamura, from the  Kurenai Kai Embrodery Studio in Japan to Lexington to share the knowledge and understanding of these traditional techniques.

    Arata-san is the third generation master embroiderer and principal teacher at Kurenai Kai. He will be on the UK campus for the May four-week summer session to teach a university course in the technique. This will be the first time in history that the technique has been taught in an academic environment.

    While in Lexington he will also be offering non-credit introductory courses to the general public.  The instruction will be in English and Japanese. The times and dates to be determined.

    The Japanese Embroidery Center in Atlanta is a part of the Kurenai Kai workshop in Japan and is the principal teaching center for the art in the US.

    From the website of the Japanese Embroidery Center in Atlanta (www.japaneseembroidery.com)...

    Japanese embroidery (nihon shishu in Japanese) is an embroidery technique that goes back more than one thousand years. Shishu originated in China and was eventually introduced to Japan by Korean artisans; around the same time that Buddhism entered Japan. In its early stages, Japanese Embroidery was only used for decorating items used during religious ceremonies. Over time, as shishu developed its own unique Japanese qualities and characteristics, it took on a more artistic purpose. According to historians, from the early Heian Period Japanese embroidery was primarily used for decorating costumes of the Ladies of the Court. During these early stages shishu was only available to a select group; only the highest ranks of society could afford such costly work. However, after a thousand years' sleep, this cultural heritage, the fruit of countless predecessors, is now available to a wider audience.

    The skilled hands of the embroiderer, having a deep relationship with his or her heart, produce a gorgeous world of embroidery. The work not only reflects the state of your inner heart, but it also shows your lifestyle in the way you use the techniques and the way you select colors. There is no way that a vague and superficial life will create work that will touch people's hearts.

    When the spirit flows from the hands, it is called "labor." From nothing, the hands start to create wonderful works of art. The hands are the exit of the spirit. The movement of the hands embodies human longings and human beings are formed by the work of the hands. The hands create forms that never existed before, and this art of creation is uniquely human. That is, human hands carve an image of the individual out of vacant space. Humans recognize the level of their own spirit by looking at what they have created with their hands. That is, the hands enable the spirit to emerge as works of art, and it will reflect what is in your heart. As a result, what is in your heart shows in your work, and the hands will reflect what level you are, sometimes joyfully, sometimes sadly.

    Since establishing the JEC more than 25 years ago Mr Shuji Tamura has followed in the footsteps of the first master, Mr Saito by introducing the ancient art to Western embroiders. The approach to the work is more than simply learning technique. Mr Tamura explains it as “Nuido”.

    By accommodating a cup of tea into "the way," Sado (the way of tea/the tea ceremony) has reached the level of art. In Japan, there are other "ways" such as Kendo, Shodo, Judo, Kado, and all which have attained the height of quality by fusing techniques with the spiritual concept of "the way." Traditional Japanese Embroidery has evolved, in its thousand-year history, into The Way of Embroidery. We have emphasized the connection between the heart and the techniques. As we look toward the new millennium, we will start walking on the path of Nuido™ that is aimed at the fusion between Nui (techniques) and Do (spirit). With our wish to unite all people in harmony, we will introduce Nuido™ to the world.

    To that end he has over the past few years developed a “Fractal Project” that brings together the embroidery works of hundreds of stitched from around the world into one unified piece of art. Each motif is the size of a CD embroidered with a design that has meaning to the individual needle worker, reflects global design motifs but worked in the traditional Japanese stitching techniques. This project truly brings people from around the word together in harmony and cooperation. The first public exhibition of this extraordinary work of art will be at the University of Kentucky   Museum of Art as past of the  2011 World Exhibition.

    The JEC web site also contains information about the upcoming World Exhibition...

    2011 Japanese Embroidery World Exhibtion - Experience 1,600 Years of History

    The 2011-2012 World Exhibition will bring the world together in peace and harmony through Nuido, The Way of Japanese Embroidery.  Sponsored by the Japanese Embroidery Center (JEC) and Kurenai-Kai Ltd., the event will display over 100 magnificent works embodying the tradition, skill and discipline of this ancient art. These works - created by over 1,100 people in 19 countries on 5 continents - will be enjoyed by thousands around the world.

    Audiences will have the rare opportunity to experience the 1,600 year tradition, culture and heritage of Japanese Embroidery through the displays, lectures, classes, demonstrations and an exhibition catalog at one of these world venues:

        * April-June 2011 at the University of Kentucky Art Museum

        * September 2011 at the OzAsia Festival, Adelaide Festival Centre, Adelaide, Australia

  • 02 Feb 2011 10:53 AM | Anonymous member (Administrator)

             We decided to do a little background research on the life and career of Japan’s Ambassador to the United States, Ichiro FUJISAKI.  You might be interested to see what we found.  Ambassador Fujisaki has certainly traveled an interesting and distinguished path to the honored role of “taishi”, or ambassador.

    Fujisaki-taishi was first appointed Ambassador to the United States in June of 2008.  But this is not his first time living in America.  He attended junior high school in the early 1960s in Seattle, Washington, where his father--also a diplomat--was assigned.  Fujisaki-taishi returned in 1970 to study at Brown and Stanford Universities.  After beginning his own career in diplomacy, he returned to serve in the Japanese Embassy in the United States in 1995. 

    “[I]mportant as it may be, ‘inside the beltway’ is only one part of this great country,” says Ambassador Fujisaki.  For that reason, he has made frequent trips outside of Washington, D.C.  As a lecturer, Fujisaki-taishi has appeared at Harvard, Columbia, Georgetown, SAIS, Stanford, Yale, and Brigham Young Universities.  His official duties have also taken him all over the United States, including San Francisco, Chicago, Miami, Montana, Detroit, New York, and back to Seattle. 

    Fujisaki-taishi has also spent time overseas.  As a diplomat, he has served in Jakarta, Paris, Kiev, and London.  Prior to his current post, he served as the Japanese Ambassador to the UN and to the WTO in Geneva, Switzerland.  While there, he served as the Chairman of the Executive Committee of the UN High Commissioner for Refugees.  In addition, he has worked at the Ministry of Foreign Affairs in Tokyo--holding the title of Deputy Foreign Minister, among others.  He has also served as a Research Associate at the International Institute for Strategic Studies in London and as a lecturer of International Relations at Sophia University in Tokyo. 

    Yoriko Fujisaki, Ambassador Fujisaki’s wife, attended kindergarten at Ben W. Murch Elementary School in Washington, DC.  Yoriko is a skilled physical therapist and has practiced professionally in the past.  Ambassador and Mrs. Fujisaki have two daughters, Mari and Emi.  Both daughters attended high school at Stone Ridge High School in Bethesda, Maryland.  And both daughters now work as journalists in Japan. 

    In their free time, Fujisaki-taishi and his wife enjoy opera, concerts, movies, and, of course, travel.  The Fujisakis spent their recent summer vacation in Japan, where they toured several of their home country’s famous sites.

    What an interesting person the Ambassador is!  We in the United States are honored that Japan has sent to us an ambassador with such a storied and exemplary life and career.

  • 04 Jan 2011 10:33 AM | Deleted user
    Years ago, I was a charter member of JASK.  I met many of the wives of the Japanese executives who came to Kentucky to start up the Toyota Plant and its joint venture companies.  Some of my new friends, having become familiar with my tapestries as well as my farm, suggested that I exhibit in Japan.  When they returned, they helped me find venues for exhibitions in Tokyo and in Ikeda. I first exhibited in Japan in 1993 and then again in Ikeda in 1998.

    Over the years, my husband, Jonathan Greene - a poet, publisher, and book designer - and I have been increasingly influenced by Japan and its art in our work.  We have forged a multi-faceted collaboration of vision and voice from our separate worlds, our life together on a Kentucky River farm north of Frankfort, our travels, and our common interests.  

    Our collaboration has led to a work called: FULL CIRCLE.  Many of the tapestries in the collection were inspired by Japanese design aesthetics.  Jonathan's poems, which accompany many of the tapestries and photographs, have been heavily influenced by Asian poetry and Buddhist thought.

    We hope to bring Japan and Kentucky closer together through an exhibit of FULL CIRCLE at the Headley-Whitney Museum in Lexington from January 21 through March 27.  We invite our JASK friends to the opening reception on Friday, January 21, 6 - 8 p.m. at the Headley-Whitney Museum.  We also invite you to visit the collection at your convenience with family and friends.

    Ms. Tomoko Yonenaga, Master Koto performer, will play traditional koto music live at the reception.  



    The Headley-Whitney Museum is located at 4435 Old Frankfort Pike in Lexington. Hours are Tuesday - Friday 10 - 5 and Saturday 7 Sunday 12 -5.  For more information, please call the museum at 859-255-6653 or visit www.headley-whitney.org.
  • 27 Oct 2010 1:03 PM | Anonymous member (Administrator)

    Juku is a very popular after school program in Japan. There are several stylesundefinedone in particular is for advanced students. Public schools have a lot of students in one classroom, and teachers normally teach average level material, based on the government curriculum. However, some advanced students want to learn more, making Shingaku (Advanced) Juku the place to go. Hoshu (Complement/Support) Juku is for the students who need support with their regular curriculum in public school. There are classroom type settings or personal (one teacher per few students) ones, allowing different set ups for all students’ needs. Almost everyone in Japan knows what Juku are.  According to one study, 60% of a student age group goes to one of the several kind of Juku nowadays.

    As you know, Japan does not have many natural resources in its own land. Even so, it became a well-known country in the world for its progressive technology and its diligent population.  I believe that is one of the reasons that this style of school has become popular. It is natural to have this kind of school in addition to public school, because studying harder always gives more opportunity to have a successful life. Originally, the parents sent their children without their opinions because, of course all adults know higher education would promise a safer future.  Now Juku are trying to attract customers, which are students 5 to 18 years old, with the quality of classes and services.   I know (as one Juku owner) that we can make studying interesting; and students know that, “learning new things is addictive.”

    The Juku’s history dates back to before the 10th century.  At that time Juku were only open for a few of high society. After the 1600’s, the middle term of the Edo period, this became very popular to the public as Terakoya (Temple School). It was a private elementary school, teaching basic reading, writing and mathematics. This school was open to anyone who desired to study.  Later on, this style became a kind of higher education school (private school at their home) taught by famous professors studying overseas or a person who had a professional skill. You may have also heard the names of Fukuzawa Yukichi (you can see him on a Japanese bill) or Ito Hirofumi (you can see him on the former 1000 yen bill); they are important people for Japanese history.

    I am proud of being a part of the Juku business industry, selected by students and their parents, providing educational support, based on their needs. Especially here in US, Juku is not known to the public. Still, we are a small group of motivators, giving personal support to all ages. I hope that some of my students will become leaders of Japan in the future, like many of the famous people from our history who studied in Juku.

    Mamiko Riesbeck

  • 27 Oct 2010 1:02 PM | Anonymous member (Administrator)

                    In the spring semester of 2009, I went for a study abroad in Akita, Japan.  I had studied Japanese language for four years prior to my trip, but when I stepped off the bullet train and into Akita Station, I was thrown into a new world.  In Tokyo, I could understand a lot of the words people were saying around me--what wasn’t lost in the din of a bustling crowd.  However, once in the Tohoku prefecture of Akita, I couldn’t understand a thing.  At first I thought, “Oh, this is just your nerves, because you need sleep”, but even after a night’s sleep in my hotel, and returning to the station to await pickup, I was lost.  This was what I learned of as “Akiben” or Akita dialect.  What I thought of as an entire other language was nothing more than a Southern accent and colloquialisms here in America.  It was a way of speaking and an accent that transformed regular Japanese into a mystery. 

                    The mystery had enthralled me.  I was so curious about this “Akiben” that I started to ask my fellow students, from Akita and Miyagi prefectures, especially, just what it was.  Through a long history, of which I sadly don’t remember much, I learned how it came to be and I learned many phrases.  I was soon able to charm my host family, from Akita Prefecture themselves, with such idioms as “hara ippei” (“I’m full) and “kaeranebananne” (“I’ve gotta go home”) among others.  This certain intonation and vowel changes that I studied in “Akiben” seemed so much like the “hey y’all” and lengthened vowels of the Southern states.  I loved studying it and talking in my own code of sorts with my Japanese friends. 

                    However, not long after I had gained mastery of a few “Akiben” phrases, a new phenomenon of sound broke upon my ears--“Kansaiben.”  I had been overjoyed at comparing my own state and regions accents to “Akiben” and how happy do you think I was now!  My poor friend from Minnesota had a thick Minnesotan accent, where the vowels seem to be almost sung from their length.  This made him and the rest of Minnesotans everywhere my targets.  So, once I figured out just what it was that my friends from Osaka were saying I started a new comparison.  I’m no linguistics scholar--I merely have an interest--but it seemed that phrases such as “ikana akan” (I’ve gotta go) and “ya” (is/am verb) were similar to the notes of Minnesotan accents.  I loved to compare them, and to try to get them to use their accents as much as possible--sometimes, I was probably quite annoying about it.  Eventually, I mastered a few phrases, mostly because they would put a smile on my friends’ faces. 

                    Which brings me to my point; in the history of Japan dialects have always been seen as a separation of peoples.  However, it is my belief that dialects bring people together.  If two people, speaking two dialects meet and talk, they will find such similarities in the differences that they could talk forever.  If they were to talk about it, they’d certainly never run out of conversation.  Though understanding them at first can be trying, I think that dialects are a unique aspect of a unified Japan; which, having a standard language, yet has these dialects.  So, you may call them dialects, but I will call them bonds--bonds of friendship and bonds of understanding, though they don't seem so at first.

    Sarah Newman

  • 30 Sep 2010 10:34 AM | Deleted user
    Dr Matthew Perry, descendant of Commodore Perry, who opened Japan to the West with the Convention of Kanagawa in 1854, tells the fascinating story of his ancestor's link with tradtional Japanese baths as well as his own initiation to public bathing at last year's Miyagi summit.  

    *Posted with permission from http://manjiro.or.jp/eng/index.html 


    THE NARRATIVE AND JAPANESE PUBLIC BATHS 

    On January 6, 2010, I was very pleased to receive in the mail a book from Japan and in Japanese that Ms. Hiroko Todoroki had mailed to me on November 2, 2009. Hiroko had mailed it at the request of Mr. Toshio Fujimoto, who was the publisher of the book printed in Japan in 2009 by his company Banraisha, Inc. I had met Hiroko in Japan during my trip in July 2009 as part of an international cultural exchange. 

    She was the main reason I was invited to go to Japan and also the person that had told Mr. Fujimoto that I was related to Commodore Perry. That serendipitous connection was the main reason he wanted me to have a copy of the book entitled, "Narrative of the Expedition of an American Squadron to the China Seas and Japan Performed in the Years 1852, 1853, and 1854 Under the Command of Commodore M. C. Perry, United States Navy." The book contains the United States Congressional Document of communication to Japan and the eventual signing in 1854 of the Treaty of Peace and Amity between the U.S. and Japan (Treaty of Kanagawa). This is the first time that the Narrative, which was published in 1856 by the U.S. Congress, has been translated into Japanese for easy accessibility for the people of Japan. 

    The book arrived in perfect condition in spite of the long delay, which in mid-December had prompted Mr. Fujimoto to send me another copy directly from his publishing company, which I received on February 1, 2010.  I will donate this second copy to the Manjiro Whitfield Friendship Society, a Japanese/American group in Fairhaven, Massachusetts, that has members and visitors who can read Japanese.  The night the book arrived I stayed up until 11 PM and went through every page carefully.  I compared all the beautiful lithographs and wood cuts that he reproduced with the originals in the first volume of the three-volume set that I have of Commodore Perry's narrative.  I was very impressed on the quality of the book in general and the quality of the graphics.

    Although I can't read the Japanese characters, I could easily follow where each chapter began and also appreciated the nice way he had outlined the various letters written by the Commodore and others that were reproduced.  One figure that I was especially interested in locating was the lithograph of the "Public Bath at Shimoda" that the new book has reproduced on page 275.  This indicates that the publisher's original copy in English was one of the first published, as the U.S. Congress withdrew that picture early in the printing process as they thought it was not in good taste due to nudity. 
     That picture is not in my copy (that I received as a wedding present from my cousin Louise DeWolf in 1966) and I understand from antique book dealers that copies with the picture are worth much more money.  It is interesting to think how much we have changed our morals in the U.S. when you consider what is printed in books today and also distributed on the internet.  Although Commodore Perry was very impressed with his visit to Shimoda and the people there, he does write some rare disparaging remarks in the text near where this picture was printed.

    When speaking of the people of Shimoda, Japan, after his 1854 visit to this town, Commodore Perry wrote the following in his journal:  "The people have all the characteristic courtesy and reserved but pleasing manners of the Japanese.  A scene at one of the public baths, where the sexes mingled indiscriminately, unconscious of their nudity, was not calculated to impress the Americans with a very favorable opinion of the morals of the inhabitants.  

    This may not be a universal practice throughout Japan, and indeed is said by the Japanese near us not to be; but the Japanese people of the inferior ranks are undoubtedly, notwithstanding their moral superiority to most oriental nations, a lewd people.  Apart from the bathing scenes, there was enough in the popular literature, with its obscene pictorial illustrations, to prove a licentiousness of taste and practice among a certain class of population that was not only disgustingly intrusive, but disgracefully indicative of foul corruption."

    Wow, these were very strong comments.  At that time our nations had very different opinions of the civility of each country and the people.  Fortunately, over time we realized it is not so much the variation between the two cultures, but the greater variation within each culture.  I feel this book will be a great addition to the libraries in Japan so persons can gain a better perspective on the purpose of the trip to Japan by the U.S. fleet under the command of Commodore Perry, but also hopefully will get a better understanding of the value of each other's culture, from the past and in the present, so that we can be better neighbors on the world stage and share our similar fundamental values.

    An example of how we can change our attitude with better education occurred last summer when I was in Japan.  I met a Japanese college student at an international exchange reception.  In very good English she stated to me that she had written a report on Commodore Perry in high school and then stated strongly that she  "did not like him. "  However, in college she had studied him more extensively and now thought he was a  "great man. "  I also could see attitude changes with our American travelers and with myself during the trip as we learned more about each other's cultures.

    The public bath issue in Japan had first kindled my interest when I read an article in the Lexus car magazine in 2004 by Rolf Potts, who had traveled throughout Japan to sample the many types of baths and learn more of the value that the baths had to the Japanese.  He emphasized that the natural hot springs (onsens) originated from the volcanic activity of the islands and that originally the Japanese would travel great distances to use these springs as baths for medicinal purposes.  The author emphasized that the baths were for soaking and not cleansing, and in fact it is imperative by custom to clean the body thoroughly before soaking in a public bath. 

    Over the years public baths in Japan had become a tradition that whole families enjoyed and the mental benefits of relaxation and family bonding had became more important than the unknown physical benefits to the body.  Baths had been installed in hotels, which made them more available throughout Japan to all travelers, even in areas where the natural baths were not available.  In the Lexus article the author stated that public baths were a mixed-gender affair until Commodore Perry made it a moral issue, resulting in public baths for both sexes becoming less common in Japan.  This greatly surprised me as, although I was aware on the disparaging comments the Commodore had made about nude bathing of both sexes, in all the biographies I had read about the Commodore, no one had ever connected him with a change in Japanese culture in regard to public baths.  I have chatted with several Japanese/Americans about this issue reported in the Lexus magazine, but have not found any substantiation to the reporters claim.  The magazine never responded to my request for more documentation.

    In July 2009, I traveled to Japan as part of the Manjiro-Whitfield International Exchange program and had my first experience with Japanese public baths.  The major difference with public baths in Japan compared to the western world and places like the Blue Lagoon in Iceland is that in Japan public baths are in the nude.  Although mixed gender bath houses exist in Japan, the major hotels have separate bath areas for males and females.

    When I arrived at our first hotel in Matsushima I learned that there was a bath in the hotel and I was anxious to experiment.  My roommate, Bhaird Campbell, was from Boston and was special assistant to the President of the Japan Society of Boston.  He spoke fluent Japanese and was extremely well-versed in Japanese customs.  He told me everything I needed to know about public baths in Japan, but then told me the most bone-chilling fact - that he was tired, was going to take a nap, and didn't want to join me.  Whoa, I had go on my own????!!!!  Well, I donned my yukata (informal summer kimono) and slippers, provided by the hotel, and with a small towel over my shoulder I headed to the bath area.  The towel is more like a wash cloth, but 2-3 times as long as ours and used more for cleaning not drying.  Drying towels are provided in the bath area. 

    I had investigated the location of the male bath area earlier and I knew there was no way to get there without walking through the lobby.  Taking the elevator to the first floor I stepped into the lobby and feeling totally nude held my head high while walking among numerous Americans and Japanese that were totally dressed.  It was mid-afternoon and many travelers were just arriving and registering at the hotel for the beginning of the international exchange.
    I made it to the bath area without incident, stored my slippers and yukata, and stepped into another room for an extensive scrub down, while sitting on a small stool.  After feeling cleaner than ever in my life I gently slipped into the bath (no splashing allowed) and realized I was the only American there.  Later I noticed some of my traveling partners so felt relieved that I hadn't violated some rule and was in the wrong area.  The bath area was the size of most hotel pools, but was only about 18 inches deep, so when sitting on the bottom just your neck and head are above water.  I soaked for about 30 minutes in several areas of the pool and then reversed the above process to head back to my hotel room. 

    The welcoming program was to begin at 4 PM and I was running low on time.  I did not realize that my body temperature was quite so elevated and as I was walking through the lobby I was perspiring profusely and had a rosy-red complexion.  Ms. Todoroki, who was making arrangements for the opening ceremony, spotted me and insisted I had to go talk to the projectionist about my presentation, which was part of the opening program.  Fortunately, after I protested, she gave me 15 minutes so I could cool down, get out of my yukata, and get properly dressed.  
    I was to learn later from my roommate that the yukata like other forms of the kimono is considered appropriate dress and several persons actually wore them to breakfast after coming from the public bath.  That ended my first experience in a Japanese public bath.  I had several others while in Japan, but none had the excitement of the first.  A Japanese public bath is an experience that I highly recommend, but be aware the water is very hot and it is definitely not an experience for modest persons!!! 
  • 30 Jul 2010 8:08 AM | Deleted user

    By: Natalie Berry

    In 2006 I first experienced the hardest part of my job as an ESL instructor – the day a student’s three-year visit to America ends and they return to Japan.  This has now happened to me dozens of times with my students from the Hitachi Automotive plant.  Each time, I soberly accept that I might never again share a laugh and a hot cup of ocha (tea) with a student whom I have come to call “friend”. 

    Ladies are usually so good at correspondence, sending pictures and cards at Christmas or the hot summer months to reinforce the distant friendship.  However, as anyone who has friends overseas knows, it is just not the same as being together.  And, well, the gentlemen are just not as forthcoming with those cards and letters.   It can be disheartening to watch the children I taught grow up in sporadic images sent via cards and letters.  I just know that as they have grown they have forgotten sensei (teacher), along with a better part of their English. 

    As JASK’s Japan Idol contest winner in 2009, I received two round-trip tickets to Tokyo, courtesy of All Nippon Airways.  I invited my friend, Arleen Webb, who is half-Japanese and spent her youth in the Fusa-area of Japan.  Arleen also works with Hitachi employees and their families as an ESL Instructor.  She had not seen her hometown in over 20 years.  Both Arleen and I were anxious to visit Japan – Arleen to visit her home; I, to visit my former host family; and both to visit Hitachi families in Ibaraki whom we had taught.

    Arleen and I cannot thank the JASK enough for the opportunity to make these visits.  We spent three days in Ibaraki.  Most memorable was the day the Hitachi families organized a party for us.  I think we spent the entire afternoon crying I do not remember ever crying so much in my entire life!  More than 30 members of the extended Hitachi family joined us for food and karaoke. 

    The opportunity for me to reconnect with my host family was also unbelievable.  My host sisters are now in their teens they were nearly babies when I visited in 2002.  We are closer than ever after this visit.  This could not have happened without the generosity of JASK and ANA. 

    Thanks to JASK and the Idol Contest, Arleen and I were able to reinforce these special relationships by visiting the hometown of Hitachi, where our students live.  I am also happy to report that Arleen’s home was still standing, although the city has sprung up around it.  The trip was an incredible experience for both of us, and one we will never forget.

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