Tokyo Tower celebrated the 50th anniversary of its opening last December. Novels like Tokyo Tower: Mom and Me, and Sometimes Dad and movies like Always: Sunset on Third Street set off a recent boom and helped boost the monument's tourist attraction. The number of annual visitors, which had once dropped to 2 million, has jumped to over 3 million during the past several years, and people lining up to enter the tower has become a common sight on weekends and holidays.
In this issue, however, we cover not the glory but the gloom creeping up on Tokyo's symbol.

The tip of Tokyo Tower is an antenna that transmits TV and radio waves.

 

 

 

The problem is that newer, taller skyscrapers in the metropolis threaten to block broadcast coverage. In 2003, NHK and five commercial broadcasters launched a project to build a 600-some-meter tall transmission tower to counter this threat. At 333 meters tall – the tallest tower worldwide when it was built in 1958 – they decided that Tokyo Tower no longer serves their needs.
Officials on the Tokyo Tower side have proposed plans to extend the antenna, but they were never approved, and the broadcasters' plan to build an altogether new tower in Sumida-ku, Tokyo, went through. Construction of the Tokyo Sky Tree started in July 2008, and is planned to complete in December 2011. After some tests, the new broadcast tower is scheduled to start full-scale operation in spring 2012.

 

With the opening of Tokyo Sky Tree, practically all broadcasters would withdraw their facilities from Tokyo Tower. Only a few, like FM radio stations, plan to remain. If this happens, Tokyo Tower's main function as a communications tower would end. To this, Tokyo Tower officials have commented that without antenna leasing revenue, continuing to operate only on tourism profits would be difficult, so destroying the popular structure might be an option.

 

 

Destroy Tokyo Tower? Even the thought of it is shocking! How could we imagine a Tokyo without Tokyo Tower?

But wait. Tokyo Tower was actually destroyed many times before – that is, in "giant monster" movies and TV shows. Let's take a look at the history of Tokyo Tower's destruction.

 

 

1961 Mothra: An enormous caterpillar spins a cocoon on Tokyo Tower, then emerges as Mothra, destroying the tower
1964 Three Giant Monsters: The Greatest Battle on Earth: Shock waves from King Ghidorah's wings demolish Tokyo Tower
1965 Gamera: Mega turtle Gamera breathes fire and blasts Tokyo Tower
1966 Ultra Q (Episode 14): Space robot Garamon breaks Tokyo Tower in two
1967 King Kong Escapes: Tokyo Tower is bent in a clash between King Kong and Mechani-Kong
1968 Gamera vs. Viras: Once again, the huge flying turtle Gamera destroys Tokyo Tower
1971 The Return of Ultraman (Episode 26): Nokogirin emits laser beams and destroys Tokyo Tower
1972 Godzilla vs. Gigan: Space monster Gigan cracks Tokyo Tower in two
1972 Ultraman Ace (Episode 1): Verokron snaps Tokyo Tower in two
1995 Gamera: Guardian of the Universe: A missile launched by Japan ground self-defense force toward Gyaos wrongly detonates on Tokyo Tower
2004 Godzilla x Mothra x Mechagodzilla: Tokyo S.O.S: Radioactive rays emitted by Godzilla at Mothra accidentally blow up Tokyo Tower

 

 

Wow, how Tokyo Tower has been wrecked! Once every year for the five years between 1964 and 1968, twice in 1972, then after a break between the 1980s and the early 1990s, a revival in a 1995 Gamera movie, and another decade-long rest before a crash in a 2004 Godzilla film.

This trend could indicate (albeit by a stretch) that Tokyo Tower was destroyed once a year without rest during its heyday; its destruction stopped when its popularity sank; and it was devastated again as if to answer the 2004 boom. There are rumors about a time when representatives of Tokyo Tower refused to have the tower damaged on-screen. But it makes you wonder whether the establishment could have kept up its popularity without the "promotion."

 

Then it seems logical that destruction is the source of Tokyo Tower's popularity. For the tower to survive, it should be destroyed every chance it gets. By all means, giant monsters should break and wreck Tokyo Tower year after year, and movie makers who love Tokyo Tower should make more films and target the tower.
The day we stop seeing Tokyo Tower destroyed in films might be the day the real tower is destroyed.

Beyond the list above, Tokyo Tower underwent a splendid collapse in the 2004 movie Godzilla: Final Wars. The setting of the film is year 20XX (the near future), meaning that the tower still exists at that time, if only on celluloid.

 

 

Apart from the prospect of actual destruction and the fantasy of destruction by imaginary monsters, Tokyo Tower is an appealing spot to visit, fragrant with a blend of Japan's good old Showa period and modern-day sophistication. It's definitely worth a visit if you have the chance.

 

* Reference: Masayuki Endo, Kuso-rekishi-dokuhon (The Fantastic History Reading-Book), Media Factory, Inc., 1999

Text: Hiroaki Arakawa

 

 

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When asked, “Who do you admire the most in history?” people usually name a historical figure from their own country -- Oda Nobunaga, Toyotomi Hideyoshi, Tokugawa Ieyasu and Sakamoto Ryoma, for example, are some of the popular historical figures in Japan. Now there is a special name -- “Rekijo” -- for Japanese women who love history and are attracted to historical figures. It is a combination of the words “Reki,” or history and “Jo,” or woman.

 

But, how did this term originate?

 

 

 

For many years it was assumed that it was men, not women, who were interested in history. In fact, the many books written and historical dramas produced in Japan were all geared towards men. This changed significantly, however, after 2000 when many video games and manga comic books themed on the Chinese classic “Sanguozhi” (“The Chronicle of the Three Kingdoms”) and Japan’s Warring States period were released. Mesmerized by the historical characters that appear in these stories, an increasing number of women became history buffs after reading the books on which they were based as well as history books. The increase in the number of Rekijo also seems to have been spurred on by the release of the movie “Red Cliff” and the many popular young actors starring in NHK’s annual historical drama series.

 

The Kanda Jimbocho area is well known as a bookshop district in Tokyo. Here, too, there has been a rapid increase in recent years of women shopping at stores that specialize in history books. Young women are also flocking to locales related to feudal warlords.

 

 

Actually, I am a Rekijo, too, and my love is for the Bakumatsu, the turbulent last days of the Tokugawa Shogunate - the period between the arrival of the Black Ships and the beginning of the Meiji Restoration (1853-1869). You see, each Rekijo has a particular period that they like. Kyoto is a sacred spot for Bakumatsu Rekijo like me. Unlike ordinary tourists, a Bakumatsu Rekijo does not follow the tour routes recommended by guidebooks. Rather, they decide their own theme, do a lot of advance research and visit locations related to the theme. For example, if the theme were to be Sakamoto Ryoma, they would slowly make their way around places such as the Teradaya Inn where Ryoma used to stay, the Omiya soy sauce dealership where he was assassinated and his grave at Ryozen Gokoku Shrine. Even if it is just another alley to other people, if it is a place that Ryoma may have once walked, a Bakumatsu Rekijo will stop and look around and imagine what it must have been like at the end of the Tokugawa period.

 

 

For many years, the former site of the Ikedaya Inn in Kyoto where the Ikedaya Incident (an armed encounter between the Shinsengumi, which were a special police force of the Tokugawa Shogunate, and the Shishi, who were plotting to overthrow the Shogunate) took place was a building occupied by fast food shops and pachinko parlors. It has recently been renovated and turned into a Japanese style pub named after the Ikedaya Inn. Perhaps, the surge in the number of Rekijo had a hand in the opening of this pub. It has become, of course, a place where Bakumatsu Rekijo gather. I would love to go too, if I ever get the chance!

 

 

I think one of the major reasons as to why women become fascinated with historical figures is the absence of vast tracts of information in terms of historical records. This leaves room for the imagination and makes it possible for Rekijo to create an idealized image of their favorite figure. However, the abundance these days of so-called “herbivore men,” or men who, like grass-eating animals, are gentle and pretty to look at but are lacking in masculine characteristics, may be playing a bigger role. With the increase in the number of highly independent women, it is almost impossible these days to find a woman that fits the image of the Yamato Nadeshiko, a traditional Japanese woman characterized by reservation and femininity. This does not mean that women have stopped looking for strong men, although by “strong” I am referring not only to physical strength but also to the strength of mind and character. Perhaps the Rekijo see their quest for a man with high aspirations who will put his life on the line to fight for what he values – yes, the kind of person that is hard to find in real life – fulfilled in historical figures. I suppose that all I can say to that is, “Come on, men of Japan, let us see you try harder!”

 

Text: Rie Kurosaki

 

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In what does Japan pride itself on ranking fourth place for males, and first place for females? Average life span. According to 2008 data released by the Ministry of Health, Labour and Welfare, Japan recorded the longest life span in the country's history for both genders, with men living an average of 79.29 years and women an average of 86.05 years. Men live longest in Iceland, with a life expectancy of 79.6 years, followed by Switzerland and Hong Kong, both at 79.4 years. Second place for women goes to Hong Kong, at 85.5 years, and third place to France, at 84.3 years.

With a population living longer thanks to improved diet and advances in medicine, Japan is an extremely aging society where about one in every five citizens is aged 65 or older. In this issue, let's take a look at the reality of Japan's national longevity.

The concept of aging might bring to mind negative impressions, like a decline in physical capacity and a loss of memory. But in the 1998 book "Rojinryoku" (Power of the Aged), Genpei Akasegawa is optimistic about such symptoms as severe forgetfulness. He says that's the acquisition of the power of age, where one can forget unpleasant events and live without mulling over trivial details. The title of the book became one of Japan's most popular phrases of the year.

Akasegawa's idea of "rojinryoku" is important to note. Now, here are some people who exhibit the real power of age.

 

In Nagano Prefecture, a group of elderly women work at "Ogawa-no-sho" manufacturing and selling a local cuisine in which they knead wheat flour and water, wrap ingredients like wild vegetables in the dough, and cook the dumpling over a griddle. Their hand-made "oyaki" makes an amazing 800 million yen a year. In the town of Asuke in Aichi Prefecture, elderly men make sausages and hams at a workshop founded about 10 years ago called "ZiZi Kobo" ("zizi" is a play on "jiji," which means grandpa), and women bake bread at "Barbara House" (Barbara, pronounced "babara," is a pun on grandma). Their products attract a great deal of attention from tourists, and play a part in energizing the town.

 

In Saitama Prefecture, prominent stage director Yukio Ninagawa launched a production company called Saitama Gold Theatre in 2006. The group is comprised of 42 actors between the ages of 58 and 83 – the average age coming out to 70! The company provides an opportunity for seniors who have retired from work and childrearing to take on the challenge of winning auditions and obtaining an outlet to express themselves in a new way. Their third stage performances this June, co-produced by Ninagawa and a popular playwright, received a favorable response.

 

Apart from these notable examples, many elderly people exercise "rojinryoku" in their local communities by providing support for raising children and participating in cleaning activities.

It is also true, however, that the various problems the elderly face are becoming more serious.

Medical expenditures for people aged 70 or older reached 14.8 trillion yen in fiscal 2008. This accounts for more than 40% of the total amount spent on medical care in Japan. A growing number of "solitary deaths" occur, where the elderly who live alone pass away in their homes without anyone noticing. About 65% of the victims of telephone scams are aged 65 or older. Swindlers pretending to be the victim's child or grandchild use the "it's me" tactic and instruct the elderly to wire money into their accounts.The elderly also commit a larger number of crimes, with the arrest rate for people aged 65 or older growing from 2.5% twenty years ago to 13.3%. Traffic accidents caused by senior drivers have seen a sharp rise as well.

 

Various measures are being implemented to solve these problems.
To help people remain financially stable and feel connected to their communities even in old age, some companies have raised the compulsory retirement age and local governments have set up employment sections to find jobs for senior citizens. In certain towns, the community makes united efforts to watch over the elderly, creating opportunities to regularly meet them by hand-delivering newspapers and mail. Some municipalities provide special bus fair discounts to encourage elderly drivers to voluntarily return their licenses.

 

The elderly are also making efforts on their own. More people are looking for ways to make their lives fulfilling and enjoyable by participating in volunteer activities, sports clubs and hobby groups, and actively socializing with others around them. We could learn from Chinese tradition in this respect. Tai chi is a common sight at parks early in the morning, where many people young and old, male and female practice the martial art and build both interpersonal connections and physical strength. What an excellent example.

 

Do you communicate with your grandparents often? Are they and other elderly people around you living life to the fullest? Everyone has one life, so let's wish that everyone's is as long, healthy and happy as possible. In Japan, the third Monday of September is a holiday called Respect-for-the-Aged Day. We celebrate the longevity of our relatives, and hold parties for elderly neighbors or those living at nearby care homes. Your country may have a similar holiday, but wouldn't it be a good idea to express gratitude to your grandparents and other seniors close to you on September 21 this year?

 

 

 

References:
Ministry of Health, Labour and Welfare "National Medical Care Expenditure FY2008"; Cabinet Office, Government of Japan "White Paper on the Aging Society 2009"; Ministry of Justice "White Paper on Crime 2008"; Japan Automobile Manufacturers Association, Inc. "Anzen Unten Koza (Course on Safe Driving)" website; various prefectural police websites

 

 

Text: Satomi SHIMAZU

 

 

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I came to live in Arizona, USA, from Tokyo 16 years ago.  Arizona is famous for its great Grand Canyon.  It is located just east of southern California. Its capital city is Phoenix and size is 295,254? (Japan is 477,835?).  To go to Japan, we have to change flights at major International airports such as Los Angeles and San Francisco.  16 years – not that long time ago, do you think?  Well, Internet communication was very limited back then.  The main means of long distance communication were still postal letters, telephone and fax. 

 

 

 

When I first came to Arizona, I was quite surprised to know that people in US, especially in the good old West, did not have the same level of ‘feelings’ toward Japan, as people in Japan did toward US.  Thanks to TV, few Americans believed there were Samurais in Kimono in Japan.  However, to many people in US, Japan was still an exotic island in the Far East.  You turn the TV on in Japan and you will see something about America at least once, may be twice or even more.  We feel America is Japan’s best ally. We influence one another, exchange the cultures, and strive for our mutual goals just like running mates.  Do Americans feel that way, too?  It is hard to say yes.  It was ONLY 16 years ago, that someone asked me if I would have to take a boat to go back to Japan.  My neighbor thought Japan and Korea were the same country.  I laughed so hard because it was a great joke. Oh no!  They were serious! How could this be possible!?

 

 

One weekend in February every year, city of Phoenix holds “Matsuri Festival.”  16 years ago, there were only a few Japanese grocery markets, and just a handful of Sushi restaurants in the metropolitan area.  They came and set up their booths, but many stores were from California.  We used to see some kids dressed in Yukata and local Buddhist temple was teaching how to make paper kite.  It was not always a perfect Japanese style, but I could see they were trying to create a Japanese ambience.  One year, I went to Matsuri Festival and saw an elderly Japanese lady sitting on a chair.  A little boy, who could be her grandson, brought her a take-out Sushi.  They were speaking in English and it was a cute Kodak moment.  A few seconds later, though, to my greatest surprise, this elderly lady, who looked nothing but Japanese in her 70’s I would say, started eating her Sushi with a fork!!  And, she put that box down on the table, and had a sip of Coca Cola!!  I can still remember her long nicely trimmed nails, manicured in bright red.  Sushi, fork, Coca Cola, and long nails do not match the image of a nice Japanese grandma in her 70’s, don’t they?  “Is this what it means to live in US?  Am I going to be like her?”  I had to ask myself.

 

After 16 years, we still have Matsuri Festival and I have seen the changes – changes that I was not quite sure about.  For the last 3 to 4 years, we see American people dressed in maids and Japanese animation characters much more than kids in Yukata.  They added Cosplay (costume play) competition to the existing Taiko and Aikido demonstrations. I was not there in Japan when Cosplay became such a culture phenomena, so every time I see those people dressed in Japanese animation persona, I cannot help feeling something very strange and yet it is MY country’s festival.

 

 

When I came to US, or even before that, bowing, Kyoto, Fujiyama are the main significance for the country of Japan.  Samurai, hara-kiri, kamikaze are the most remembered Japanese words by people from other countries.  You cannot deny that it is quite different now.  Futon, sashimi, sushi, manga, anime, zen, karaoke, Sony, TOYOTA, cosplay (kosupurei), just to name a few, are proudly representing the Japanese “new age” culture.  They have been imported to US, and instead of having American names, they are spelled in alphabet and have become English words.  In fact, if you go to book stores in US, you will see ANIME aisle – which gives you somewhat “accomplished” emotion.  This is the culture in Japan, it is new, but it is true, whether we like it or not.  As for people who live in other countries, like myself, we need to remind ourselves that country evolves, creating new tradition everyday.  The good old Japanese tradition still represents us, but it is also very important for new cultures to be known to become truly “INTERNATIONAL.”

 

Text: Michiyo Letterman / Arizona USA

 

 

 

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The Japanese people really like curry. Various surveys and statistics clearly show how much Japanese like curry. According to an Internet survey on curry rice (http://www.dims.ne.jp/timelyresearch/2008/081014/), 91.9% responded that they liked curry rice. In addition, a 2008 survey by the Asahi Shimbun asked people what dish they like to eat at home, and curry was the clear winner. A 2006 statistics indicated that an average person ate curry approximately 84 times in a year, translating to once or more every week. Isn’t it amazing that Japanese eat curry more than once every week?

S&B Foods Inc. Curry Q&A (In Japanese Only)

Curry is originally an Indian cuisine, but Japanese curry is slightly different from Indian curry. The roux is thicker and the standard ingredients include meat, potatoes, carrots, and onions. There is an episode where an Indian person who had Japanese curry said “I don’t know what the food is, but it’s delicious.” Photo journalist Takashi Morieda actually experimented to find what kind of response he would get if people in India tasted Japanese curry (“Curry Rice and Japanese” by Takashi Morieda, Kodansha Gendai Shinsho). Many people responded “this is a delicious curry”.

Similarly, in an NHK TV program Tameshite Gatten, the program had Indian people living in Japan try Japanese curry. The most common response was also “the curry is delicious”. The Indian people seem to have accepted Japanese curry as a type of curry.

NHK TV program Tameshite Gatten (In Japanese Only)

NHK WORLD

Putting that aside, how did curry, originally an Indian cuisine, become the Japanese curry we know today? When was curry introduced in Japan? We looked up on the roots of Japanese curry.

The word “curry” is mentioned in an English dictionary published in 1860 by Yukichi Fukuzawa, the founder of Keio University. This seems to be the first time the word “curry” is mentioned in Japan. However, this was a translation of a dictionary Yukichi Fukuzawa found when he visited the US, and he never actually saw curry. By the way, curry was pronounced as “coruli” in that dictionary.

 

The first Japanese to see curry were Japanese delegates to Europe at the end of the Edo period. The delegates saw an Indian person, who was also aboard the ship, eating curry and made a comment about it in a diary. The food did not appear delicious and the delegates did not taste the curry.

Kenjiro Yamakawa, the first Japanese physicist, is said to be the first person to taste curry. In his memoir, he wrote that he had curry rice on a ship he boarded for his study abroad in America. However, he only ate the rice, leaving all of the curry behind. Hence, we cannot really say that he tasted the curry.

However, curry arrives in Japan shortly after that period. There are several theories as to where in Japan it was introduced first, but the two leading theories are the Sapporo theory and the Yokohama theory.

The Sapporo theory suggests that Dr. Clark of Sapporo Agricultural College (currently Hokkaido University) introduced curry in Japan. Details are unclear, as some suggest it was actually Dr. Clark’s predecessor who introduced curry. What we know for certain is that curry rice was served at Sapporo Agricultural College’s cafeteria.
The Yokohama theory suggests that westerners introduced curry in Japan. The Port of Yokohama opened in 1859, and many westerns began living around Yokohama. At that time, western bars for Europeans and Americans opened in the port city, and the Japanese also began visiting the bar. Curry appears to have been one of the popular menus there.

By 1872, two cooking books (Seiyo Ryouri Tsu and Seiyo Ryouri Shinan) were published in Japan that showed how to cook curry. The recipe instructs the use of curry powder and the addition of flour to add thickness to the roux. Curry in India do not use curry powder and flour. Since the title of the two books include the words “Seiyo Ryouri” (western cuisine), we can understand that curry was introduced in Japan as a western cuisine, but where specifically is “west”? Let’s take a look at the history of curry.

In the latter half of the 18th century, a British named Warren Hastings brought back a blend of spice for curry and rice to England from India. After this, people were able to eat curry and rice in England. Eventually, chefs in England incorporated the process used to make stew, adding flour to curry to make the roux thicker. This type of curry is the same as the Japanese curry.
By the beginning of the 19th century, British food company C & B began selling curry powder. Curry powder was a groundbreaking product in that it made it easy for people to cook curry dishes without the need to blend several different spices. C&B’s curry powder was used in Japan as well until the spread of Japanese curry powder.

By now, we can clearly understand that England’s “curry powder + flour” combination is the true curry introduced in Japan. So the root of Japanese curry is the English curry and by the time you know, an Indian curry arranged in England became one of Japan’s most popular dish. Although a slight exaggeration, this is akin to how the Japanese developed its own unique writing system by inventing the hiragana and katakana from the Kanji character introduced from China.

However, for English curry to become Japanese curry, we think there was a unique development in Japan, similar to when the Japanese invented the kana characters. What that development is, is an interesting topic, but we will look that up when we have the opportunity next time.

Text: Hiroaki Arakawa

 

 

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There are more than 430 statues of Ebisu, one of the Shichifukujin, or the Seven Lucky Gods, in my home city of Saga in the northern part of Kyushu Island. The figures lining the streets are worshipped as a travelers' guardian. Their number is the largest in Japan.

Gods that bring good fortune usually gain popularity when the economy is down and business is slow, but the Seven Lucky Gods have always been well-liked by the common people. The auspicious group is represented by many shrines and temples throughout Japan. Routes to visit these sanctuaries have existed since around the Edo period, and now many guidebooks are available that cover the more than a hundred such routes nationwide. Since good fortune is considered to come from beyond the seas, hanging scrolls and drawings that depict the seven gods on a "treasure ship" are also popular.

 

Who are the Seven Lucky Gods?

From left to right in the photograph above, they are: Jurojin (god of longevity), Daikokuten (god of rice production), Fukurokuju (god of longevity and happiness), Benzaiten (goddess of music and knowledge), Bishamonten (god of war), Hotei (god of wealth), and Ebisu (god of commerce). Since many of the gods have been transmitted from India or China, they are quite an international group. Only one is original to Japan: Ebisu.

 

Several theories surround Ebisu’s background, but the most common is that he was the first child of Shinto deities Izanagi and Izanami, who appear in the oldest books in Japan, Kojiki and Nihonshoki. He was originally named Hiruko, which means "leech child," and he could not walk even after three years of birth, so he was cast out to sea on a boat of reeds. The boat arrived at a port at Nishinomiya in Hyogo, and the child grew up to be Ebisu. Even today, the kanji for Hiruko is pronounced "Ebisu" in the region, and the Nishinomiya Shrine has become the head shrine of Ebisu worship.

 

People have commonly called this deity "Ebisu-san" or "Ebes-san," adding the friendly honorific title. He is said to be the god of fishery owing to the bream he carries under his left arm. The rod, which he holds in his right hand, means he hooks fish one at a time without using a net, that is, he is not greedy for profit. This has made him popular as the god of commerce and thriving business. Many place names, shrines, products, and souvenirs are named after Ebisu-san, and he is a familiar figure in the lives of the Japanese people.

 

It is unclear why Saga has the most Ebisu-san statues in Japan, but the city was built around a castle in the Edo period and was located halfway between Nagasaki and Kokura on the Nagasaki Kaido, the main route in Kyushu at the time. The statues of Ebisu-san were known to guard the travelers who used the busy route to transport large amounts of goods and information.

 

Today Saga is looking to Ebisu-san for help in breathing new life into the city. With more people using cars for transportation, residential areas are being developed in the suburbs. City-center industrialization has been withering, and a growing number of old shopping arcades are being closed down (they are called "shutter streets" since the stores' shutters are pulled down). A group of concerned people thought of seeking help from Ebisu-san for revitalization, since such a wide variety of the deity's statues can be enjoyed if one took the time to slowly walk through the city.

 

 

When looked at carefully, each Ebisu-san is indeed different in size, shape, and age. We have an Ebisu tour, where volunteer guides explain the origin of each statue to tourists from within and outside the prefecture. A Saga Ebisu Tour Scroll and a Sagan-machi (dialect for "town of Saga") Ebisu Guidebook are also available to help tourists gain a deeper understanding of the statues.

 

 

Let me introduce a few Ebisu-san in Saga.

 

Tonsan Ebisu
This huge 2.5-meter high statue is located in the Matsubara Shrine, which is dedicated to the Nabeshima founder.
Tonsan is Saga's dialect for "tonosama," or feudal lord.
A restaurant along the path to the shrine serves “Ebisu gozen”, a lunch menu that comes with raw bream (for only 1,000 yen!).

 

 

 

 

 

Michi-shirube Ebisu

This Ebisu-san is enshrined next to a Nagasaki Kaido signpost, or "michi-shirube," and has kept watch over the safety of travelers for many years.
His head was injured, but fortunately someone has given him a hat for protection.

 

 

 

 

Hoto Ebisu

Since the kanji for hoto is "win treasures," many people come to this Ebisu-san and pray they win the lottery. In fact, national lottery tickets bought in Saga have a good chance of winning.
One year, the amount of the prizes exceeded the amount of the tickets' revenue. Maybe this Ebisu-san really is lucky.

 

 

 

Ekubo Ebisu

This Ebisu-san sits modestly along the path to the Matsubara Shrine.
He is smiling and has dimples ("ekubo") in his cheeks.
Passersby cannot help but smile back.
He does not have an official name as he is not well-known, but we call him Ekubo Ebisu.

Saga has many other unique statues, like the Soroban Ebisu (holding an abacus), the Zabuton Ebisu (sitting on a zabuton cushion), and the Kosodate Ebisu (carrying a child instead of a bream).

 

 

 

 

Lastly, there is even an Ebisu-san on a shutter.

Taking a Seven Lucky Gods tour or a long walk to see the statues of Ebisu-san provides a good opportunity to take in the details of a city that you would otherwise overlook. And if it brings good fortune, what more is there to ask for? A tour guided by a lucky god might be the key to surviving the current once-in-a-century economic crisis. You're welcome to give it a try.

 

 

Reference: Shichifukujin shinko jiten (Ebisukosyo Publication Co., Ltd.), Shichifukujin monogatari (Suzuki Shuppan), Sagan-machi Ebisu Guidebook (Ebisu de machizukuri network)
Images: Ryouan Kawamatsu, Shinkoga

 

Text: Yuko Kawamatsu

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Whether studying abroad or visiting a foreign country, you cannot get around without using that country's money. The currency in Japan is, as we know, the “yen”. It is a currency we see all the time, but when did “yen” become the currency and why is it called the “yen”? Today, we looked up a bit about the interesting Japanese currency, the “yen”.

The monetary unit called “yen” was established in the early Meiji period. The monetary unit was not standardized in the Edo period, and the unit “ryo”, “bu”, and “mon” were used, but in the Kansai region (called Kamigata), the unit “kanme” and “monme” were also used. In the regional areas, the paper currency “hansatsu”, which can only be used in the local region, was also used. The absence of standardization in the monetary unit caused total confusion when Japan entered the Meiji period after the Edo period.

To address this issue, the Meiji government enacted the New Currency Act of 1871, standardizing the monetary unit throughout Japan to “yen”, “sen”, and “rin” (http://www.imes.boj.or.jp/cm/english_htmls/history_17.htm). A sen is equal to 1/100th of a yen (100 sen = 1 yen), and a rin is equal to 1/1,000th of a yen (1,000 rin = 1yen, or 10 rin = 1 sen). To exchange the older money, the government decided on an exchange rate of 1 yen = 1 ryo. Incidentally, one US dollar was exchanged with one ryo, so the yen-dollar exchange rate at the time was ¥1/$.

Why is it called the “yen”? There are several theories but the most widely accepted theory is that it is derived from its new, circular (en in Japanese) shape. In the Edo period, gold coins (Oban and Koban) were oval-shaped and silver coins were square-shaped. The standardization to circular shaped coins should have been a significant change. One of the other theories points to the comment by Shigenobu Okuma, the founder of Waseda University, who said that people express money by putting the tip of its thumb and pointing finger together to make a circle, so calling it a yen would make it easy for everyone to understand. It is said that Mr. Okuma also proposed the use of the unit “sen”, which sounded similar to the “cent” in the US.

The "yen" is a monetary unit we still use today, but we no longer see “sen” or “rin” when purchasing things. The reason for this was the enforcement of the Small Currency Disposition and Fractional Rounding in Payments Act in 1953, which practically resulted in the discontinued use and circulation of the “sen” and “rin”. For example, if you acquire two 50 sen coins from an antique coin shop and use those two coins to pay ¥1, the shop would not accept them. We should note that a 50 sen coin costs at least ¥100 and an expensive 50 sen silver coin could cost over ¥30,000. Thus, a sales clerk who accepts 50 sen coins for payments could be an avid collector of antique coins.

The New Coinage Law was enacted in 1987, prohibiting the use of coins made prior to World War II. Accordingly, those old coins, whether it be the “sen” or “yen” became unusable. Interestingly, however, people are still able to use one yen notes from the Meiji period. There are laws governing the types of paper currencies that we can use, and paper currencies that are useable include the old one yen note (called the Daikoku one yen note) issued in 1885 and the renewed one yen note issued 1889. At an antique coin shop, the old one yen note costs several tens of thousands of yen. Incidentally, Antique coins refer to old coins and paper currencies that are no longer in use. There are various types of antique coins, such as those that hold archeological significance, commemorative coins issued to celebrate certain major events, coins and paper currencies issued on a particular year that are deemed precious for special reasons, and old notes and coins that were in normal circulation. Their values are based on its scarcity and popularity and are traded among avid collectors of antique coins.

 

The use and circulation of the aforementioned “sen” and “rin” are practically prohibited, but we see the “sen” used in foreign exchange and stocks. This is referred as the supplementary unit, and according to Japanese laws and regulations, we could use the “sen or rin” only for the purpose of convenience when transactions not evenly divisible by the yen. These units are strictly for provisional use.

Let us summarize the topic of the current money in Japan. The currency unit in Japan is the yen. Sen (1/100 yen) and rin (1/1,000 yen) act as supplementary units.

Paper currencies currently in circulation include the ¥1,000 note, the ¥5,000 note, the ¥10,000 note (these were issued in 2004), and the ¥2,000 note (issued in 2000). Paper notes are printed by the National Printing Bureau. Coins currently in circulation are the ¥1 coin, the ¥5 coin, the ¥10 coin, the ¥50 coin, the ¥100 coin, and the ¥500 coin. These are minted by the Japan Mint.
Paper currencies and coins beside these may be coins of value; it might be good idea to pay slightly closer attention to the money in your possession.

 

*More detailed information on the history of the Japanese currency and pictures of old money are available on the homepage of the Currency Museum.

IMES BOJ Currency Museum

Text: Hiroaki Arakawa

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The first quiz question is... which of the three are you able to eat, “Konkatsu”, “Shukatsu”, or “Tonkatsu”?

 

Of course, the answer is Tonkatsu. A freshly fried pork cutlet is really delicious. (…sorry for the funny quiz)

 

OK, then other than Tonkatsu, what do the other two "katsu"; “Shukatsu” and ”Konkatsu”, mean? Shukatsu is an abbreviation of “Shushoku Katsudo”; job-hunting activities of college students. In this time of world recession, their Shukatsu also seem to be getting quite severe.

 

Then, what about the other "katsu", Konkatsu?

Konkatsu is an abbreviation of “Kekkon Katsudo”; marriage activities and has been used by the mass media quite often to describe the activities of spouse finding. Both the Shukatsu and Konkatsu activities must be taken on one's own initiative in order to attain them. Now, the situation for Konkatsu seems to be the same as Shukatsu where young people's thinking are changing from "I don't want to get married/work so I won't" to "I want to get married/work but I can't". The figures for unmarried people between ages 30 and 34 were 32.0% for women and 47.1% for men in 2005. Japan is rapidly becoming a society of late- or no-marriages.

 

Traditionally the meeting places for young men and women were the "omiai" (arranged meetings) mediated by a "nakohdo" (matchmaker). The "nakohdo" was usually an obliging neighbor, relative, or a superior in a company who saw the process through until marriage. This type of arrangement continued until the 1980s but gradually began to decline in the 1990s. The sight of matchmakers at wedding receptions gradually began to fade and according to a recent survey, only 1% of weddings in the metropolitan areas now have a matchmaker.The decline of arranged marriages is commensurate to women's participation in society and the enforcement of the Equal Employment Opportunity Law in 1986. Also, 1990 was just around the time of the bubble and Japan's work pattern had begun to change.

The lifelong employment system which had existed until then collapsed, and a new work style appeared in the form of dispatched and permanent part-time workers. Both men and women sought their own lifestyle and it became a common practice for men to change jobs readily which changed the life equation: marriage=social economic stability. And women were set free from the task of having to choose between marriage or work, they can now freely choose marriage, work, hobby, or anything they like.Also around this time, computer-matching services began to flourish as an alternative to arranged marriages. Young people could now choose partners on their own will and fit to their conditions. This further led to the decline of arranged marriages.

 

 

We can say that the present "Arou-For" (Around Forty) generation is the true Konkatsu generation since they developed their occupational skills under the Equal Employment Opportunity Law and built their careers on it. A notable trait of women of this generation is that they think "It isn't necessary to get married so early", which is reflected in their lifestyle on placing more emphasis on work and hobby rather than marriage (a trait also common among men). As age 40 is considered to be a turning point in a woman's life, the Konkatsu generation is beginning to feel worried about not getting married. This is the time limit for a woman to have a baby. For those who want to have babies, the time factor is certainly a great pressure. And for those who don't intend to get married, the question of "who is going to support them at old age" is a big problem.

 

The present Konkatsu boom is triggered as a result of such inborn energy of Arou-For women as "I cannot leave the matter to anyone else, I have to find a suitable partner by myself". This spread to men of the same generation and gradually to the younger unmarried generation who felt anxiety towards their future, including their marriage, under recent chaotic global situation. Some Konkatsu activities include "goukon" (mixers) and "omiai" (matchmaking) parties, internet "deai" (encounter) services, etc., but some unique ones are those organized by local governments who call upon working city women to visit farming men in the country.

 

The current situation of Konkatsu is different than in the past where men took the initiative. Now, it is the women who are aggressively approaching the men and the men have to polish themselves up both internally and externally including their appearance.

Times have changed. Up to now, Japanese women (Yamato Nadehiko) were known for being modest and gentle but from now on, the conditions of being a "Yamato Nadehiko" is to be strong and aggressive. So one should not be caught with the old ways of thinking of being manly or womanly but should do what's best for himself or herself, and try to appeal to others as much as he/she can.

 

 

 

Text: Rie Kurosaki

Reference material: "The Konkatsu Age" by Masahiro Yamada and Momoko Shirakawa (2008 Discover Keisho)

 

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The Hakone Ekiden, a 2-way relay marathon between Tokyo and Hakone, is an inter-collegiate event in the Kanto area held on January 2 and 3 each year. The combined distance of about 200km between Otemachi, Tokyo, and Ashinoko, Hakone, is divided into ten sections, five sections each way, covered by a total of ten runners in a relay race. It is firmly established as a New Year event; its TV broadcasting draws high viewer ratings each year. Some of you may have seen it before.
http://www.hakone-ekiden.jp/index/php

 

The 85th Hakone Ekiden this year ended with Toyo University winning the race, but it was two Kenyan students who draw much attention. One of them is Mekubo Mogusu, a fourth-year student at Yamanashi Gakuin University, and the other Gitau Daniel, a third-year student at Nihon University. They both ran the reputedly most strenuous second segment of the race on the first day toward Hakone, with Mogusu rewriting a record fastest time over that distance for two years in a row and Daniel unbelievably overtaking a record 20 runners ahead of him. Their performances were a real eye-opener.

 

Luckily, we were able to have an interview with Daniel.

 

He was born in Kenya in 1987. He came to Japan in 2006, enrolling in Nihon University. He currently lives in a college dormitory in Mishima, Shizuoka Prefecture as he attends lectures at the university. Seeing the way he blends himself in the Japanese culture so well, it is hard to believe that he couldn’t speak Japanese at all when he first came to Japan. The lunch he relished with his coaches on the day of the interview was broiled eel. Natto, fermented soybeans, which many international students find unpalatable, is one of his favorites. He flatly denied some media reports that he detested natto.

 

“Daniel is a very serious person, not only in running but in his academic life. His ability to learn things and aspiration for improvement are exceptional,” said coaches Horigome and Koizumi who also attended the interview. Being serious is not his only character, they said, as he is popular on the college campus frankly exchanging words with other students.

 

He kept smiling during the interview, kindly answering questions in his fluent Japanese. “His demeanor is more Japanese than ordinary Japanese,” said coach Horigome. But how has Daniel-san blended himself so well in the Japanese society when he at first didn’t understand Japanese at all and was baffled by the characteristic senior-junior hierarchy?

 

“I made sure that he greeted people properly,” said coach Koizumi who oversees the overall life of his runners. “By proper greeting, I felt that my fellow runners were more open to me. I felt a little better about the improved communication. With such an improvement, I found the Japanese language, which I had felt beyond the range of my comprehension, a little more fun to learn. I was also able to communicate with my fellow runners better,” said Daniel-san.

 

As he blended himself better in the team, he has grown into a core driving force for it. His for-the-team attitude is more evident and he trains harder than others. He takes great care of his physical conditions so as not to get injured. His attitude toward running has won trust among his fellow runners and drawn respect from junior members, according to coach Horigome in his generous praise of his protégé from Kenya. Next year will be his last Hakone Ekiden. “We are ready to do our best next year for Deniel for what he has done to the team,” said the coach representing the voices of the team members. Daniel-san blushed a little at this overflowing praise of him.

With his life deeply seeped in running, he says he is not familiar with Japanese young idols, but he has become a great fan of rock singer Eikichi Yazawa at the recommendation of a friend of his in Mishima. He relaxes as he listens to Yazawa’s CDs and watches his DVDs. “I have never been to his live performances,” he said, but he hopes to see one while he is still in Japan. After the New Year Hakone Ekiden, he traveled to Kyoto with his friends where he visited Kiyomizu Temple and other sightseeing spots. “It was a great fun,” he said with a big smile on his face. “I hope to go to Hokkaido and Okinawa, too,” he said.

 

“I want to win the Olympic gold medal and set a world record,” he replied quickly to a question about his future dream. It appears that his immediate goal is to qualify for the next Olympic Games in London, where his father is a practicing orthopedist. If Tokyo should be chosen as an Olympic site after London, it means Daniel-san would be returning to his “second hometown” in triumph, a scenario both Daniel-san and his coaches truly wish to happen.

 

The interview lasted for only about 30 minutes, but Daniel-san with his extraordinarily courteous attitude and bright smiles left a strong impression.

 

We all root for you, Daniel-san, as you continue to run toward your dream of becoming an Olympic champion. You can do it with your seriousness, guts, and positive attitude. Go and get it, Daniel-san!

 

Text: Rie Kurosaki

 

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“Seeing is believing,” so says an old saying, meaning that it is better to see it by yourself rather than hear about it many times. Some of you may have come to Japan to study with this saying in mind. Once you were here, you may have been baffled by what you saw in Japan, as it was quite different from your earlier image about the country. Some of you may have been disappointed with “bad Japanese manners.”

 

It is true that the manners of some Japanese raise some concerns. There are those who do not give up their seats on trains or buses for the aged or physically handicapped people, who do not apologize after bumping into people on the street, and who do not return greetings in the corridor of the apartment building. These manners are frowned on by most Japanese people. “Well-fed, well-bred,” so says another adage, meaning that people become courteous and good-mannered only after they have enough clothing and food. In today’s material rich Japan, it is sad to see many people well-fed, but ill-bred.

 

 

Against this backdrop, the Edo shigusa, or behavior of people in the Edo period, is attracting attention as an example of good manners. This Edo behavior initially referred to a kind of teaching in that era on building good human relationships for merchants to promote their businesses. It then began to spread among ordinary people. The teaching discouraged people from arrogant attitude toward others and childish actions that inconvenienced others around the offenders. The following actions were recommended as good manners.

 

 

Kasa kashige (tilting umbrella): This term refers to an action of tilting one’s umbrella away from the other person as they pass each other on a street when it is raining so as to avoid hitting each other with the umbrella or rain drops.

Kata-hiki (pulling one’s shoulder backward): An action of pulling one’s shoulder back to twist one’s upper body so as not to bump into the other person as they pass each other on a narrow passage.

 

Kobushi koshi ukase (rising to one’s feet a little): An action of rising to one’s feet a little (fist distance) on a boat or other vehicles so as to make space for other passengers to sit down. This action can be taken by a group of passengers together.

Ukatsu ayamari (apologizing for careless mistake): When someone steps on one’s foot in a crowd, not only the offending party but also the victim apologizes, saying “That’s OK, I was being inattentive myself.”

Eshaku-no manazashi (courteous gaze): This rule requires one to nod politely as a way of greetings when one exchanges cursory glances not only with acquaintances, but with strangers. Don’t just walk by with a blank expression on the face.

 

 

Edo was a metropolitan with its population already exceeding 1 million after 1800. The Edo shigusa was a people’s wisdom to live comfortably in that densely populated area. Nearly 200 years after that, there appear many things that we can learn from the Edo shigusa. These Edo behaviors are often referred to in TV commercials and education programs, and are being taught in ethics classes at some elementary schools and junior high schools.

 

The Edo shigusa does not require any special knowledge. In fact, there are many who have these manners without knowing the Edo shigusa. Manners similar to the Edo shigusa are found in other countries, too. For instance, it is a common practice for people to offer their train or bus seats to the elderly or those with physical handicaps. One also often sees people holding the door to the others to let them in first. In Mongolia, they shake hands after one inadvertently steps on the other’s foot. This action is based on a belief that “they will become enemies after their feet bumped into each other.” Backgrounds of these actions are not the same, but they are similar to the Ukatsu ayamari (apologizing for careless mistake) as both the offending and offended parties meet half way.

 

Whether it is the Edo shigusa or these overseas manners, what lies behind them is consideration for others. These actions naturally come forth if you put yourself in others’ shoes. “Once in Rome, do as Romans do,” they often say, but, as you former international students know it well, it is not easy to adopt the host nation’s language and customs. But this Edo shigusa can easily be put into practice even if you do not understand the language grammar or do not able to use the chopsticks well. Its implementation will certainly make living more comfortable for yourselves and those around you.

 

There is a saying that goes “Sode Furiau-mo Tasho-no En,” meaning even a chance meeting is due to a previous life’s karma. It emphasizes the importance of these seemingly trivial meetings as they have occurred not haphazardly, but as a result of fate. It exhorts you to react kindly to others who happen to take seats next to yours on a train or to those who pass you on a street. It will be great that, sometime and somewhere in the world, you and I exchange the glances of “Eshaku-no manazashi” and do “Kasa kashige” as we pass each other on a street.

 

By Satomi SHIMAZU

Web site: Edoshigusa (In Japanese Only)

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I'm sure those of you living in the southern hemisphere are spending hot summer days now while we here in Japan are in the midst of a cold winter. What we think of around this time of the year is soaking in a hot spring. Bookstores are lined with books that introduce the various hot springs throughout Japan and never a day goes by without seeing a television program about it.

 

We've listed below the prefectures by the number of hot springs:
• Hokkaido is 1st with 251
• Nagano Prefecture is 2nd with 239
• Aomori Prefecture is 3rd with 147
We've also listed prefectures by the number of hot spring sources:
• Oita Prefecture is 1st with 5,081
• Kagoshima Prefecture is 2nd with 2,835
• Shizuoka Prefecture is 3rd with 2,281

Were there hot springs in the region where you studied in Japan?

 

With the boom in hot springs, did you know that facilities called "Super Sento (Public Bath)" and "Kenko (Healthy) Land" have been spreading like bamboo sprouts all over country. You don't have to travel to distant resorts to enjoy hot spring anymore. It's just around the block. Let's take a look at such facilities.

 

Compared to the usual public baths which charge around 400 yen for a dip, the basic charge of "Super Sento" is around 1,000 yen, and that of "Kenko Land," with enhanced facilities is 1,500 to 3,000 yen. Although the latter is a little more expensive, I'm sure you can get your money's worth.

 

 

At both these facilities, of course the enjoyment is taking the great dip in the various baths. There are baths, both natural and medicated, that are effective for neuralgia, muscular pain, and for curing chronic skin diseases, etc. Also, there are baths where the bathtubs are made of Japanese cypress and whose aroma relaxes your mind, outdoor baths that command an enchanting view, massage baths that emit supersonic waves, electrical massage baths, bedrock baths that make you sweat when you lie on them, far-infrared radiation saunas, mist saunas, and baths that contain odorant and medical herbs, Chinese medicinal herbs, powdered green tea, and collagen. You can enjoy a full day in these baths and leave some enjoyment for next time since you won’t be able to tour all of them.

According to Dr. Yoshinori Otsuka of Hokkaido University who is studying health care through hot springs, he recommends the big baths since they have a more soothing effect on the human mind and warms the body more than the small baths.
Professor's Room of Balneology (In Japanese Only)

For those who want to untie their body further, we recommend not only Japanese acupress, but also other massages: Chinese manual therapeutics, Taiwanese foot jar, and traditional Thai massage.
You can also try:Korean body grime washing and British reflexology.

When you get hungry, you can try out the various restaurants and cafes within the facilities that serve a wide selection of dishes. Having a cold drink whether it be beer or a soft drink and having something delicious after a hot bath is something irresistible and always heavenly. That done, you can do whatever you like, like playing games at the game center, singing Karaoke, reading a book in the lounge, or just taking a nap.

 

Like Japan, facilities such as the "Super Sento" and "Kenko Lands" are also popular worldwide. There are public steam baths called “hammam” inTurkeyand Tunisia.

Also the following countries have their own versions:Hungary, the Czech Republic, Belgium, and Germany.
The ones in South Korea are called "Chimujiruban" and are very similar to the Japanese version.

 

"Stark naked friendship" is a Japanese expression commonly used in daily conversation and comes from the feeling that when you feel relaxed in a bath you can talk open-heartedly with your close friends and colleagues compared to other situations.

You may think that we Japanese are uptight in our daily lives, but you will find us quite different in a public bathtub and you may find us striking up a friendly conversation with you. Recently more and more companies and groups are using these facilities for holding Bonenkai (year end) and New Year's parties.

 

So when you visit Japan, don't forget to go to a "Super Sento" or "Kenko Land" with your family or buddies and enjoy its friendly atmosphere. As I'm writing this article, I'm beginning to feel like going to a hot spring here and then visiting other hot springs all over the world.

 

By Satomi SHIMAZU

Web site: Ooedo-onsen-monogatari (In Japanese Only)

 

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Transformer, Speed Racer (Mach Go! Go!), and Dragon Ball. Do you know what they have in common? They are all Japanese anime that has been made into or is in the process of being made into Hollywood movies.

 

It is no exaggeration to say that Japanese anime is Japan’s most prominent export with an ardent following worldwide. Many of you may have developed interest in Japan first through anime.

 

In Indonesia where I once lived, the Japanese anime was extremely popular. People loved to read stories about Doraemon, Kureyon (Crayon) Shinchan, and Sailor Moon in addition to the above three pieces of anime. They were broadcast almost everyday on television. I felt strange when I heard Indonesian children singing the theme song of Doraemon in the Indonesian.

 

The popularity of the Japanese anime has grown greater over the past ten years. The catalytic force was the Power Rangers that made its debut in the late 1990s. The program was not anime—it was basically the hero series that had been aired for years in Japan. A touch of arrangement was added to make it more suited to the times. The program was hugely successful worldwide. I was in Indonesia at that time, witnessing with my eyes the great enthusiasm that not only Indonesian children, but also European and American children showed toward the program. Almost all kindergarten boys wore T-shirts bearing the image of the Dragon Ball or the Power Rangers.

 

It was the Pocket Monster, or affectionately called the Pokemon, that was by far the most decisive force that firmly established the status of the Japanese anime. It started as Nintendo Co.’s Gameboy software “Pocket Monster Red and Green.” In addition to its anime, the Pokemon was extremely popular in its character products and card game. I remember a shock I felt when I saw many foreign businessmen flocking to Pokemon shops in Japan. I found that they had been asked to buy Pokemon goods as souvenirs for their children.

 

These things I described took place around the year 2000. Entering the 21st century, the times saw an explosive increase in the number of “otaku” fans of costumed Japanese anime characters. The sight of foreign tourists noticeably increased at Akihabara, an electric and electronic district known as the “Japanese mecca” of otaku and anime fans.

What Japanese anime is poplar now? I think it varies from country to country. Whatever anime you see in your country, it is a fact that, through anime, overseas students are increasingly getting interested in Japan and learning the Japanese language.

 

In some American public high school, a majority of students in a Japanese language class said that they had developed interest in Japan through anime and cartoons. When I was a student, many Japanese started learning English as their admiration for America was stirred through their exposure to Hollywood movies and rock music. I find these similar motivations in learning foreign cultures and languages very interesting.

 

What is behind the worldwide popularity of anime? First, images are detailed and artistic and characters are attractive. In the Dragon Ball and the Pokemon, for instance, their characters, although they live in fictional worlds, look very familiar beyond racial differences. Highly imaginative buildings and vehicles with structural beauty fascinate many children. Main characters are not just super heroes, but they are often troubled by conflicting emotions, and stories contain many interesting twists and turns. In Captain Tsubasa, which was successfully aired in Europe and South America where soccer is very popular, the leading character faces many challenges before becoming a first-rate player with the help of many others. His determined efforts to succeed drew the support of many sympathetic fans. It is a well known story that such top-notch Italian players as Totti and Del Piero aspired to become soccer players by reading Captain Tsubasa and that they actually practiced the skills shown by the characters in the anime.

Do you know what Japanese anime was first exported to foreign countries?
It was the “Tetsuwan Atom” (Astroboy) in 1963. In fact, a plan is being hatched in the U.S. to make it into a movie under the title Astroboy.

 

The Doraemon has just been appointed as an anime cultural ambassador by the Foreign Ministry. The Japanese anime boom shows no sign of abating. I sincerely hope, as a fan of the Japanese anime and its history, that the boom will not be transitory and that it will serve to further deepen familiarity toward Japan and its understanding.

 

By Rie Kurosaki
Image supplied by TezukaOsamu.net, TOEI ANIMATION

 

 

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