I have been quietly observing the Japanese version of spirituality while living here for 4 decades now. It’s a much more personal approach than religion elsewhere, not nearly as judgmental and overbearing. I appreciate that Japanese people’s views are generally not colored by their religious beliefs. It’s refreshing to see that people don’t deny science or argue that the earth is flat and 6,000-10,000 years old as some adult Americans actually do. The Japanese approach seems to be live and let live. The foreign approach is much more assertive. For example, Christians insist that abortion is banned for everyone, not just their followers. The contrast is striking.
Most Western economists have a narrow professional training in their discipline, as can occur in other professions. This has not always been the case. Early in the history of modern economics, those training in economics were said to be studying "political economy". Smith, John Stuart Mill, Marx, Marshall, and Keynes are notable examples. To varying degrees they based their economics in history, culture, psychology, politics, geography and so on. Economics could not be isolated from the context in which it took place. Later, in "market economies", in the economics discipline the view took hold that there were universal economic principles based on capitalism, applicable to any society through time, place, and societal type that could evaluate whether economic outcomes were more or less efficient. Culture and history, for example, didn't matter much. This narrower perspective leads to misunderstanding and misjudgments about the role of context (that other disciplines study and can provide broader perspective) in shaping how and why societies pursue their changing values through economic activity. Thus, the inability to address the differences in and role of cultural meaning - in wording, practice, and shared values in different economic settings. This explains in good measure why most economists today cannot place culture withing their economic analysis. Fortunately - and by deliberate choice - I chose a graduate education in political economy because I wanted to understand the world past, present, and future in all its complexity better rather than exclude important ways (culture) shaping economies. Which is all a long way of saying, I understand and appreciate your essay drawing attention to the differences in meaning to different - and similar, but not the same - cultural values and practices. Context matters.
I echo the sentiment of Kana Chan. I just started following you based on your guest commentary in Noah’s Substack, which I subscribe to. I find his opinions give some valuable insight into what is going on in the US right now.
I am looking forward to expanding my understanding of Japan and the Japanese through your posts. I have only been there once in 1998 I believe. It was a working trip to help install a couple of printing presses. I enjoyed being exposed to Japan for the approximately 3 weeks I was there.
I'd go so far as to argue that a kamidana and butsudan aren't alters at all. Certainly not in the standard Western sense of what an alter should be. In my opinion, sanctuary would be a better description. The alter aspect can be part of that set aside space, or it can be separate.
As a young kid, visiting my extended family in Japan, I always thought they were like little guest houses for dead relatives to stay in when they came to visit us. I think it was because my aunts and uncles always left food out for them, and they always told me to come report to my grandparents about my life. It was definitely not a place of "worship" but rather of intimate communication.
That is actually one interpretation of what a sanctuary is. A special place that has been set aside. A place where you can communicate, be it with past relatives or divine beings. Sanctuary doesn't even have to be religious because it can also mean a safe space.
I prefer the Japanese approach to spirituality to the Western one, it's less dramatic and it ties seamlessly with all other aspects of life. An illuminating read, Hiroko-san.
I've been following Noah's Substack and really enjoy his commentary on Japan. It is such a valuable perspective you've shared!! Beautiful guest post and I hope it brings wonderful new readers your way.
What struck me is that English has actually done this before — tsunami, emoji, even karaoke entered as-is because no translation captured the whole thing. Maybe “kami” and “matsuru” are just waiting for enough contact to earn the same treatment, rather than being permanently untranslatable.
I have been quietly observing the Japanese version of spirituality while living here for 4 decades now. It’s a much more personal approach than religion elsewhere, not nearly as judgmental and overbearing. I appreciate that Japanese people’s views are generally not colored by their religious beliefs. It’s refreshing to see that people don’t deny science or argue that the earth is flat and 6,000-10,000 years old as some adult Americans actually do. The Japanese approach seems to be live and let live. The foreign approach is much more assertive. For example, Christians insist that abortion is banned for everyone, not just their followers. The contrast is striking.
Most Western economists have a narrow professional training in their discipline, as can occur in other professions. This has not always been the case. Early in the history of modern economics, those training in economics were said to be studying "political economy". Smith, John Stuart Mill, Marx, Marshall, and Keynes are notable examples. To varying degrees they based their economics in history, culture, psychology, politics, geography and so on. Economics could not be isolated from the context in which it took place. Later, in "market economies", in the economics discipline the view took hold that there were universal economic principles based on capitalism, applicable to any society through time, place, and societal type that could evaluate whether economic outcomes were more or less efficient. Culture and history, for example, didn't matter much. This narrower perspective leads to misunderstanding and misjudgments about the role of context (that other disciplines study and can provide broader perspective) in shaping how and why societies pursue their changing values through economic activity. Thus, the inability to address the differences in and role of cultural meaning - in wording, practice, and shared values in different economic settings. This explains in good measure why most economists today cannot place culture withing their economic analysis. Fortunately - and by deliberate choice - I chose a graduate education in political economy because I wanted to understand the world past, present, and future in all its complexity better rather than exclude important ways (culture) shaping economies. Which is all a long way of saying, I understand and appreciate your essay drawing attention to the differences in meaning to different - and similar, but not the same - cultural values and practices. Context matters.
Hiroko,
I echo the sentiment of Kana Chan. I just started following you based on your guest commentary in Noah’s Substack, which I subscribe to. I find his opinions give some valuable insight into what is going on in the US right now.
I am looking forward to expanding my understanding of Japan and the Japanese through your posts. I have only been there once in 1998 I believe. It was a working trip to help install a couple of printing presses. I enjoyed being exposed to Japan for the approximately 3 weeks I was there.
I'd go so far as to argue that a kamidana and butsudan aren't alters at all. Certainly not in the standard Western sense of what an alter should be. In my opinion, sanctuary would be a better description. The alter aspect can be part of that set aside space, or it can be separate.
As a young kid, visiting my extended family in Japan, I always thought they were like little guest houses for dead relatives to stay in when they came to visit us. I think it was because my aunts and uncles always left food out for them, and they always told me to come report to my grandparents about my life. It was definitely not a place of "worship" but rather of intimate communication.
That is actually one interpretation of what a sanctuary is. A special place that has been set aside. A place where you can communicate, be it with past relatives or divine beings. Sanctuary doesn't even have to be religious because it can also mean a safe space.
I prefer the Japanese approach to spirituality to the Western one, it's less dramatic and it ties seamlessly with all other aspects of life. An illuminating read, Hiroko-san.
I've been following Noah's Substack and really enjoy his commentary on Japan. It is such a valuable perspective you've shared!! Beautiful guest post and I hope it brings wonderful new readers your way.
What struck me is that English has actually done this before — tsunami, emoji, even karaoke entered as-is because no translation captured the whole thing. Maybe “kami” and “matsuru” are just waiting for enough contact to earn the same treatment, rather than being permanently untranslatable.