Japan must show its cultural strength―as a mirror that reflects the consciousness of Asia

In a hostage situation that unfolded in Aichi Prefecture the other day, television showed live footage of the gunman as he gave himself up. The standoff had left one police officer dead and three others injured. Yet Japanese police uttered words of thanks―“arigato”―to the man who was doing as he was told.

I heard somewhere that this was a routine response as set forth in a manual so as not to provoke the offender who is already in a highly agitated state. However, there must have been quite a number of foreigners residing in Japan who saw the scene and were taken by surprise, wondering: “How could the Japanese be this tolerant?”

It is not easy for people from different countries to understand the different culture, mentality and values held by each other.

I have many opportunities to talk to people who are here from various Asian countries. And I am struck by how much their views on Japan closely resemble each other. The agreeable aspects are concentrated in two areas. They all like the Japan that cherishes convenience, cleanliness, comfort, sophistication and beauty. They also favor the Japan that allows freedom of speech, thought and action.

Actually, appraisal of the Japanese lifestyle and culture has been on-going, ever since Japan opened its doors to the outside world. The issue has been addressed in detail in numerous books including the “Gaikokujin no Mita Nihon” (Japan as witnessed by a foreigner) series, published by Chikuma Shobo Publishing Co. The theme is classic yet always refreshing.

In many a case, it was the “everyday” aspect of the Japanese lifestyle that intrigued appraisal. The Japanese concept of “monozukuri no seishin” ―the spirit to produce excellent “mono” or things―was handed down through the generations, practiced over the ages. The monozukuri mindset still permeates every corner of modern life.

Once the physical entities start featuring spirits, the sharp distinction between mere “mono” and living things become unclear―and people instinctively demonstrate solicitude for other beings.

Thus the “animism” that brings a spiritual fusion or union between natural elements leads to shaping the view on one’s lifestyle, the outlook on life itself and then the world.

Japan scholar Dai Jitao who served as secretary to Sun Yat-sen called this a “religious spirit” pointing out that this was the hallmark of the Japanese culture.

The Japanese assimilated all “things” from around the world allowing all to coexist in harmony. This was prompted by their overwhelming curiosity in all matters―and that too is probably related to their unique characteristic.

For the Japanese born and living in Japan, they may be simply living out their “everyday” life. But seen through the eyes of people coming from other countries shaped by different political cultures, the very everydayness becomes an irresistible attraction. I feel that aspects that are described as “freedom” and “tolerance” must have something to do with the warmth that is born from the diverse “catch-all” lifestyle culture.

Literary critic Shuichi Kato called the Japanese culture a “hybrid culture” in his book “Nihon Bunka no Kakureta Kata” (The hidden archetypes of Japanese culture); while cultural anthropologist Tamotsu Aoki summed it up as a “composite culture” in his “Tabunka Sekai” (A world of multiculturalism). Both scholars recognize how the West contributed to shaping the Japanese culture but also adopt a broader outlook focusing on how Japan was affected by exchanges and cross-cultural studies within Asia.

On occasion, people from Asian countries feel a certain discomfort towards Japan―a sensation that clashes with Japan’s signature characteristics of diversity and tolerance. The discomfort becomes especially noticeable in Japan’s diplomatic strategy in Asia.

I am aware that the background may not be that simple. But one of the possible reasons could be the fact that Japan’s famed “diversity” more often than not works “inwardly”; while Japan is still lacking in the complete understanding of the outsiders’ diversity.

Haruki Murakami’s novels have been translated into 38 countries and regions around the globe, including China and South Korea. Everything from manga comic books, anime, Japanese cuisine and fashion are pouring out from Asia spreading worldwide, gaining wide acceptance.

It would not be an exaggeration to say this is a Japan phenomenon―the Japanese lifestyle culture is now going global. The contrasting senses of unique identity and pervasive universality mingle with each other as information and knowledge from Japan is passed on through its lifestyle culture to Asia―in almost no time at all―spreading worldwide.

One thing I would like to point out is that “identity” embodies a dual nature. On one hand, it embraces a rich creativity, but once it clashes with a different set of values from a different culture, it could suddenly switch character, turning into a discriminative nationalism. This is something we should all be wary of.

Recently, Japanese politicians often speak of “sharing values with the U.S.A. and Europe.” Yet we don’t see enough enthusiasm in “sharing values with our Asian neighbors.”

In the past Japan managed to successfully combine the Japanese spirit (wakon) with both Chinese skill (kansai) and Western skill (yosai). If Japan looks back into its own history, there should be a bounty of lessons and ideas that could be incorporated in the future.

The number of foreigners living in Japan is growing year by year. Japan, as the host country, and the foreigners who are finding their way in a different cultural sphere are in this together, working towards a harmonious coexistence.

A government policy council chaired by Prime Minister Shinzo Abe has decided to increase its quota of foreign students almost three-fold to about 350,000. The decision reflects Japan’s position that it can no longer envision a future without considering Asia.

In Asia we will see a great interfusion of regional cultures. There will be a massive shift and movement of people and things―which will happen apace. In such times, the unifying influential force will be “soft power” that is rooted in a universal lifestyle culture. I believe people will come to recognize the possibilities embodied in Chinese classics and Japanese pop culture.

I would like to here recall what Meiji Era thinker Tenshin Okakura wrote in his book “Toyo no Riso” (Ideal of the East). Okakura called for an awareness of culture as a power, as opposed to the raw struggle of politics and military power.

I would like to envision Japan as “a storage house of Asian culture.” I wish for a Japan that serves as “a mirror that reflects the consciousness of Asia throughout.”