Journal 9

Journal

One thing that I had not really considered when it comes to communication is the use of non-verbal cues. I had not realized just how often, or not, I tend to use my hands when speaking, and the section made me more aware of how much eye contact I use and the physical distance that I put between myself and others when I am speaking with them. Typically, I do not make eye contact with other people in conversation unless they are close friends or family members. I am shy to a fault, so excessive eye-contact, especially with authority figures or people I do not know, makes me uncomfortable. Interestingly, eye-contact is typically seen as aggressive, so I am sure that I will not give off the wrong impression when speaking to people in my host country.

 When it comes to specific hand signals (thumbs up, okay, etc.), I find that I do not use them very often. However, I tend to be expressive, using my hands to convey a lot of what I am saying. I feel that, in my host countries, this could be an issue, as it might definitely draw attention and could potentially come off as rude.

Personal space will definitely not be an issue for me when I visit my host countries. It is typical in the United States to leave a decent amount of space between yourself and the person you are speaking to, and the same is typical of Japan. I usually leave a few feet between myself and the person I am having a conversation with, unless the person is a close friend or family member. Additionally, I am not a fan of physical contact, even with friends, so I know that I won’t be the “typical American” going in for hugs with acquaintances in my host countries.

In preparing to come home, I know now that it will take time. Especially given how short our break will be between fall and winter term due to the length of the program, I hope to take what little time I do have to reflect on my travels and process everything as best I can. It will be especially hard since we will be returning right before Christmas, so I will be surrounded by family and trying to wrap gifts from abroad while also trying to adjust to being back home. I am not sure what sorts of cultural practices I will pick up abroad, or just how much I will have to relearn when I return, but I hope that I will be able to acclimate at my own pace. After completing the readings, I feel comfortable in knowing that I am not going to be the only one to feel overwhelmed by being back in my home country. I know that the transition will not be smooth, but I am hoping to make the best of it by journaling and reflecting on my wonderful experiences abroad and the likely awkward ones back at home.  

Blog

The Meiji Restoration was an event that restored practical imperial rule to the Empire of Japan in 1868 under Emperor Meiji. Although there were ruling Emperors well before the Meiji Restoration, the events restored practical abilities and consolidated the political system under the Emperor of Japan.

The goals of the restored government were expressed by the new Emperor in the Charter Oath. The Restoration led to enormous changes in Japan's political and social structure and spanned both the late Edo period and the beginning of the Meiji period.

One of the driving forces of the restoration was a response to Japan’s general legging behind other countries in terms of technology. While industrialization had occurred independently of Western influence (beginning in the countryside), later pushed Japan to trade with foreign countries like the U.S. and adopt some of their technology (most notably the train).

The leaders of the Meiji Restoration (Itō Hirobumi, Matsukata Masayoshi, Kido Takayoshi, Itagaki Taisuke, Yamagata Aritomo, Mori Arinori, Ōkubo Toshimichi, and Yamaguchi Naoyoshi) concerned themselves with restoring imperial rule to strengthen Japan against the threat represented by the colonial powers of the day, as well as combine modern advances with traditional values. This would require the feudal lords to surrender their land and power to the emperor. Many lords, the Tokugawa chief among them, were subsequently persuaded to do so, thus creating, arguably for the first time, a central government in Japan which exercised direct power through the entire "realm".

Some shogunate forces escaped to Hokkaidō, where they attempted to set up a breakaway Republic of Ezo; however, forces loyal to the Emperor ended this attempt in May 1869 with the Battle of Hakodate in Hokkaidō. The defeat of the armies of the former shōgun marked the final end of the Tokugawa shogunate, with the Emperor's power fully restored.

Finally, by 1872, the daimyōs, past and present, were summoned before the Emperor, where it was declared that all domains were now to be returned to the Emperor. The roughly 280 domains were turned into 72 prefectures, each under the control of a state-appointed governor. “If the daimyōs peacefully complied, they were given a prominent voice in the new Meiji government. Later, their debts and payments of samurai stipends were either taxed heavily or turned in to bonds which resulted in a large loss of wealth among former samurai” (Lonely Planet).

Besides drastic changes to the social structure of Japan, in an attempt to create a strong centralized state defining its national identity, the government established a dominant national dialect that replaced local and regional dialects and was based on the patterns of Tokyo's samurai classes. This dialect eventually became the norm in the realms of education, media, government, and business.

The Meiji Restoration, and the resultant modernization of Japan, also influenced Japanese self-identity with respect to its Asian neighbors, as Japan became the first Asian state to modernize based on the Western model, replacing the traditional Confucian hierarchical order that had persisted previously under a dominant China with one based on modernity.

Journal 8: Adjustment and Political Structure/Debate

Journal

This section really opened my eyes about the daily frustrations that I will likely face while studying abroad. However, the acknowledgement of these issues being part and parcel to the experience, and that they will get better with time, put me at ease about functioning properly (or not) while abroad in China and Japan.

Some of my biggest concerns about going abroad are homesickness, loneliness or lack of friends, and having difficulty communicating with students from my host countries. However, I see now that these are lows that are felt by almost every student who studies in another country. I am no stranger to being off on my own for an extended period of time, but the level of difference between my home and host countries intimidated me, and I thought that my homesickness would be worse when overseas. Even if that turns out to be the case, I feel more at ease knowing that I will be surrounded by students who will probably feel more-or-less the same way about the situation. Additionally, thinking about the potential high points of my trip have helped me to cope with the fear of encountering the low points. One of the things I have always wanted to do is visit Nara, Japan. Seeing Nara as a destination in our schedule made me so happy and it is among the many experiences that I am looking forward to during the second half of the course. Additionally, the thought of being able to visit the Great Wall is mind-boggling at the moment. To think that I have the opportunity to see what I had always thought of as some inaccessible destination is a dream come true, to say the very least.

Something I never thought of as a high point until recently is making new friends in my host country and possibly from other countries. Being from a high school that was heavily involved with Rotary and its student exchange program, I have had the privilege of meeting students from France, Ecuador, Slovakia, Japan, and Taiwan. The thought of making more friends and learning about their homes and cultures is really exciting. While I know that adjusting to my host country and some of the customs and mannerisms of my classmates will be difficult at first, I realize that this is the case for just about everyone. Before reviewing the material for this week, I did not really consider that students from my host country would have to adapt to my cultural differences as well. Knowing that it will be a learning experience for everyone involved not only put me at ease about the experience, but it has made me more open to learning and adapting, as well as teaching others who are just as willing to learn.

I am aware that the process of functioning perfectly will not happen overnight, no matter how much background information I go in with. That being said, I hope to adapt as well as I can in order to have the most productive and enjoyable learning experience that I can.

Blog

The central government of the People's Republic of China is divided among several state organs that are responsible for different sectors of the political system. The primary organs of state power are the National People's Congress (NPC), the President, and the State Council. Members of the State Council include the Premier, a variable number of Vice Premiers, five State Councilors, and 29 ministers and heads of State Council commissions. During the 1980s there was an attempt made to separate party and state functions, with the party deciding general policy and the state carrying it out. The attempt was later abandoned in the 1990s with the result that the political leadership within the state are also the leaders of the party. This dual structure thereby creates a single centralized focus of power.

At the same time there has been a move to separate party and state offices at levels other than the central government. This frequently causes conflict between the chief executive and the party secretary, and this conflict is widely seen as intentional to prevent either from becoming too powerful. Some special cases are the Special Administrative Regions of Hong Kong and Macau where the Mainland Chinese national laws do not apply at all and the autonomous regions where the chief executive is typically a member of the local ethnic group while the party general secretary is non-local and usually Han Chinese.

Under the Constitution of China, the NPC is the highest organ of state power in China. It meets annually for about two weeks to review and approve major new policy directions, laws, the budget, and major personnel changes. Most national legislation in the PRC is adopted by the Standing Committee of the National People's Congress. Most initiatives are presented to the NPCSC for consideration by the State Council after previous endorsement by the Communist Party's Politburo Standing Committee. “Although the NPC generally approves State Council policy and personnel recommendations, the NPC and its standing committee has increasingly asserted its role as the national legislature and has been able to force revisions in some laws. For example, the State Council and the Party have been unable to secure passage of a fuel tax to finance the construction of expressways” (Lonely Planet).

Today, the major political debate circulating throughout China is whether or not Hong Kong should be allowed to become independent from China and have its own democracy. Since the former colony’s independence from Britain, China has maintained sovereignty there. Recently, the Chinese government promised direct elections for chief executives by 2017. However, China's top legislative committee ruled that voters would only be able to choose from a limited list of candidates that were selected by a nominating committee formed "in accordance with" Hong Kong's largely pro-Beijing election committee, a move which democracy activists argue gives China the ability to remove any candidates it disapproves of.

Additionally, the legal head of the central government’s liaison office, Wang Zhenmin, stated that Hong Kong has become part of “red China,” since reunification because the Communist Party and the country are inseparable, indicating that democracy independent of China in Hong Kong will have to wait.

Journal 7: Communication and Food

Journal: Communication 

Before reading the section on high and low-context communication, I had never given much thought about the ways in which I communicate with other people. Like other aspects of my culture, low-context communication is so ingrained in me that I never noticed it. However, I did notice that some of my communication styles, depending on the situation, are similar to high-context communication styles. For example, I am more likely to be very indirectly when I am invited out but cannot or do not want to go. I very much subscribe to the idea of “saving face,” especially when it comes to friends and family. I also initially use high-context communication when discussing a topic that a friend and myself disagree on. Rather than dodge or ask questions, though, I tend to argue both sides, though I am sure that my friend knows my true thoughts by the time the discussion comes to an end. I have a terrible poker face. I am also very indirect about expressing when I want or need something. I suppose it may be due to my upbringing (not wanting to be a burden or annoy other people by making a request for something they may not think I need), and I usually only hint at something, even though this is not usually effective with some people. Other than that, I am very “American” in that I rely heavily on low-context communication to get me through the day. When being given directions, coordinating plans with a group of people, allocating tasks for a project, or simply having a conversation, I tend to expect for others to be straightforward and will reciprocate. As much as I like to think that I am capable of understanding what someone is saying, or implying, based on their tone, body language, and phrasing, I am more comfortable having conversations with people who use low-context communication styles. I have a fear of misunderstanding and/or being misunderstood, so I like to give as much relevant information as possible and prefer to be given information that will help me understand the other person as well as possible. Seeing as how I will be studying in China and Japan, two cultures that rely on high-context communication, I feel that the experience will help me to become more perceptive to how others are feeling. Additionally, it may help me to more accurately read the situation and respond accordingly. Given that I use both high and low-context communication styles, I hope that I will be able to apply my own communication methods when they would be appropriate. When it comes to nonverbal communication, especially when it comes to eye contact, I generally avoid it (especially with people I don’t know very well or with professors). It is more a habit of nervousness, but I feel that this may save me when I communicate with others in my host countries, considering that direct eye contact is seen as a sign of intimidation. Overall, I hope to better hone my communication styles while abroad, though I am sure that will not be easy.  

Blog: Chinese Mooncakes

A mooncake is a Chinese desert traditionally eaten during the Mid-Autumn Festival  The festival is for lunar appreciation and moon watching, when mooncakes are regarded as a delicacy. Mooncakes are offered between friends or on family gatherings while celebrating the festival. The Mid-Autumn Festival is one of the four most important Chinese festivals.

The festival is intricately linked to legends of Chang E, the Moon Goddess typically associated with immortality. According to the Liji, an ancient Chinese book recording customs and ceremonies, the Chinese Emperor would need to offer sacrifices to the sun in spring and the moon in autumn. The 15th day of the 8th lunar month is the day called "Mid-Autumn". The night on the 15th of the 8th lunar month is also called "Night of the Moon". The tradition is typically associated with

Because of its central role in the Mid-Autumn festival, mooncakes remained popular even in recent years. For many, they form a central part of the Mid-Autumn festival experience such that it is now commonly known as Mooncake Festival.

Typical mooncakes are round pastries eaten in the Southern Chinese regions. They are usually filled with a rich, thick filling made from red bean or lotus seed paste and surrounded by a thin crust. Mooncakes are usually eaten in small wedges accompanied by tea.

There is a folk tale about the overthrow of Mongolian rule in China facilitated by messages smuggled in moon cakes.

Mooncakes were used by the Ming revolutionaries the end of the Yuan dynasty. It was said that revolutionary leaders distributed mooncakes to each other and their revolutionaries that contained a secret message coordinating the Han Chinese revolt on the 15th day of the eighth lunar month.

Many view the mooncake hidden messages to be a precursor to the modern day fortune cookie. By adding the covert element to the myths of the fortune cookie some have found more meaning behind the simple treat. This led to the act of removing and replacing the fortune inside without breaking for an added bit of good luck. On the other hand, as the fortune cookie originated in either Japan or the USA, there may in fact be no link to mooncakes.

Having heard about the tradition of eating mooncakes in my world culture classes, along with the significance and history surrounding them, when I was younger, I was curious about what went into making this dish and if I would be able to pull it off. Using this recipe, I went to work doing my best to improvise when needed, since the recipe is pretty complicated. I am by no means an expert on baking, but, despite this, I think they turned out just fine. While I did not have access to the tools needed to make the intricate designs, in addition to having to make a second batch, I was able to successfully make mooncakes that tasted delicious. I wasn’t sure if I would like the recipe, but, as it turns out, I did. Though mooncakes are not as popular anymore, I am curious to try different flavors while studying in China.  

Journal 6: Folk Tales and Films

Journal: Japanese Folk Tale

After reading a few iterations of The Old Man and the Cherry Blossom Tree and becoming curious as to the origins of the story, I discovered that each version of the story emphasizes various aspects of Japanese culture and I feel that, with every iteration, the function of the narrative shifts ever so slightly. In some versions, the old man shares his gold with the entire village, illustrating that altruism is to be expected in the world and emphasizing the value of community. It is our place to look out for one another and to do what is right for the community.  

In another version of the story, the neighbor is sent away to prison for his crimes, but he returns to his village a better man. In one version, the old men make amends and become friends, coming together in remembrance each year on the anniversary of Shiro’s death. These versions would suggest that the world consists of both good and bad people, but that there is always room for change and to better oneself after making a mistake or committing violence. Additionally, our place is to be a person willing to change, or be stuck in our old, sometimes negative, ways.

In some versions, the old man sits with the body of Shiro all night long showing respect for the dead. Shiro can sometimes talk to the kind old man in some versions and even after death, instructs the old man to make something useful from his tree, indicating a belief in life after death. To this end, the story seeks to tell that our place in the world is determined by a higher, supernatural power. As a result, we must act in accordance with this power and accept the hand we have been dealt. When acting in the world, we must be mindful of the higher power guiding us.

What I found interesting across the various iterations of the story is that the kind old man never retaliates against his neighbor. To this end, the folk tale teaches us to value forgiveness. The renaming of the old man by the prince is significant in that the kind old man not only gains wealth, but also honor and prestige. He is reborn. He is no longer a commoner and is raised in social rank, which affords privilege and wealth. This is of tremendous significance, as in ancient Japan, there was very little upward mobility between the social classes. In this way, the story functions as a way of telling us that good deeds result in rewards. As to our place in the world, we can choose to be someone whom seeks to do good deeds for the sake of doing them – being kind because it is the right thing to do. To that end, we should be humbled by the gains of our altruism and to be responsible with what we have been blessed with. When evaluating what goes on in the world, we must be willing to do what is right when the time comes.

Blog: Sumo Do, Sumo Don't

Suo Masayuki’s Sumo Do, Sumo Don’t is a serious comedy with a well-executed and engaging plot. A university sumo club has only one member, Aoki. His admiration of sumo and its traditions is sadly not matched by his ability in the ring. Through a variety of means a university professor, Dr. Amayama, manages to recruit other members. The main character, Shuhei, a skinny high school student who just wants to graduate and get a job on the strength of his family name, gets an offer from Dr. Amayama into taking part in the university's failing sumo club in order to save it and to fill Shuhei’s credits, as he has repeatedly skipped class. The eventual recruits are a lovable group of outcasts that include a chubby nerd who is Catholic; Shuhei’s younger brother, Haruno (a wannabe professional); a female student, Masako, who loves to cook and looks out for the team; and a cocky British international student, George Smiley. Despite various trials and tribulations involving disastrous losses to other teams and even a grade-school sumo camp group, these ‘misfits’ manage to bond together as a cohesive group. They develop the dedication to training and hard work which is necessary to win for themselves and each other. 

Sumo wrestling has existed in Japan for over 2000 years, and it is regarded as an important symbol of Japanese cultural identity. Sumo was originally performed as part of a religious ceremony in trying to ensure that the harvest was bountiful and was eventually transformed as entertainment for the Imperial Court. One of the defining features of sumo for the Japanese is its adherence to ancient traditions. Wrestlers, dressed only in loincloth (mawashi), enter the ring (dohyoo), and toss salt into the air to purify the ring. Throughout history, women have not been allowed to enter the ring. It is believed that their presence will defile the sanctity of the ring. Foreigners are attracted to the rituals and traditions of sumo, some of whom have been very successful. The success of these foreigners has brought to the surface tensions between Japanese and foreign attitudes to sumo.

Two other themes are developed by director Suo Masayuki. Firstly, cultural differences between East and West are reconcilable and resolvable. British wrestler, George, initially displayed an unfavorable attitude towards the traditions of sumo. This is exemplified by his refusal throughout the film to wear a loincloth—in the tradition of sumo. In a final bout he changes his mind. On leaving Japan, he thanks his colleagues for helping him to understand and appreciate ‘Japanese spirit’. Secondly, Sumo Do, Sumo Don’t fundamentally challenges the role of women in a traditionally male-dominated sport. This film (probably) constitutes the first example of not only a woman entering, but also wrestling in a ‘sacred male domain’. Masako, disguised as a man, wrestles for the club following an injury to a fellow wrestler in the final tournament match. Overall, this is an entertaining film and is highly recommended. It provides an interesting commentary on Japanese youth, relations between different cultures, the changing role of women and the Japanese way of life.

Journal 5: Culture and Japan's News

Journal: American Culture and Story

In mapping my culture’s dimensions, I was not surprised by where the United States lies in terms of relative dominance and control (Bennett). American values also emphasize optimism and a focus on the self (Storti & Hofstede) For the most part, I myself find that I do not necessarily match up with some of these values. For example, I think of myself as very cooperation-oriented, and I am usually very indirect when it comes to discussing hot-button issues (Schmult). However, I align myself to many individualistic ideals and would consider myself to be vey action-oriented. Such ideals have been influenced by my cultural context and my own family.   

Of the many stories circulating in my family, one in particular stands out that helps me to make sense of the world. Not only that, but it helps me to understand the need for taking risks and doing what I think is right.

During the early 1900’s, just before World War I, my great grandfather, John Olah, decided to leave his village of Satu Mare in Romania to immigrate to the United States. He could see that tensions in Europe were on the rise, and he and members of his family did not want to be caught in the crossfire of a potential war. Travel between countries was extremely difficult in the region so, as he traveled, he made the excuse that he was going to visit a family grave in the next town over. Armed with his belongings and a bouquet of flowers, my great grandfather boarded train after train to reach Greece. He boarded a ship and reached Ellis Island where he was granted United States citizenship. He eventually moved to the Aurora area where he met my great grandmother, Valeria, another Romanian immigrant whom had left Europe with her family.

The two of them made the most out of the American dream. They quickly learned English and made sure that their children were fluent; they rarely spoke Romanian with them, as they believed this would help their kids to be able to communicate and excel. They were very dedicated to their new country, a trait that my grandfather held to for his entire life. To show his dedication to the United States, he (along with some of his cousins), enlisted in the army. My grandfather went on to be a corporal in the United States Army Air Corps where he operated radar technology, which was highly classified information at the time. My great grandfather served as an air raid marshal for the city of Aurora and would patrol the streets during drills.

It is this family history that helps me to understand the need to take risks. Had my great grandfather remained in Romania during the World Wars, there is a good chance that he, along with his family, would have died. His courage to leave his home and the life he knew to travel to a place with an entirely different culture and language inspires me to this day. His attitude is also very much a testament to American cultural values, specifically that individuals have the ability to control what might affect them and that planning for the future is important (Kohls).         

Blog: Japan and News

This week, the Japanese media has reported on a number of topics on both and national and international level. Among these topics, North Korea dominates much of the recent media coverage.

One of the major topics discussed in Japan is the treaty signed between North and South Korea. Media outlets in Japan recognize that, in the wake of this shift, “North Korea needs guarantees from America and South Korea if denuclearization of the Korean Peninsula is a genuine goal”. There is an understanding there that the “cooperation of South Korea is instrumental in paving the way for genuine political and economic ties between both Korea’s”. There is also a call to the United States to recognize the inevitable connection between the countries, but to also be wary.

Other outlets have been reporting on an upcoming summit in Tokyo at which South Korea, China and Japan will discuss the political and diplomatic events involving North Korea. The May 9 summit will bring together the South's President Moon Jae-in, Japanese Prime Minister Shinzo Abe and Chinese Premier Li Keqian. Because all three of the neighbors are politically tied to North Korea and to the United States, there is a fear that, especially South Korea and Japan, could be potential targets of aggression from either North Korea, or from China. Specifically, South Korea and Japan are wary and concerned about North Korea’s nuclear weapons and missile technology. Additionally, both North and South Korea have shaky relations with Japan, especially after “Japan's imperialist 1910-45 occupation of the peninsula and the issue of "comfort women" in the South”.

Another issue, one that has not been covered in detail in the United States, is a lawsuit being filed by the Warmbier family against North Korea on behalf of their son, Otto. While the lawsuit may prove largely symbolic, it has been filed at a time in which US-North Korean relations are at their most delicate, especially with upcoming plans for the two leaders to meet face-to-face. The lawsuit, at its core, “contends that North Korea is liable for Warmbier’s wrongful death — describing it as ‘extrajudicial killing’ — and calls for a judgment for both ‘economic and non-economic compensatory damages’ to his parents”.

Shifting to the Middle East, Prime Minister Shinzo Abe and Benjamin Netanyahu recently met in Jerusalem to discuss ways in which the countries could cooperate regarding economy and cybersecurity. Abe also discussed the Middle East peace and Japan’s commitment to helping resolve the Israeli-Palestinian conflict.

According to Japanese officials, Abe “supports a two-state solution to resolve the Israeli-Palestinian conflict, with the final status of Jerusalem to be settled through negotiations between the concerned parties”. Japan is also seeking to boost cybersecurity cooperation with Israel in response to the coming 2020 Tokyo Olympics and Paralympics and the need for increased security and updated technology.

With Japan’s steady rise to international power since the 1950’s it is important that the country take the necessary steps towards forming and maintaining key relationships in major regions of the world.