Japan History and Culture

The history of Nagasaki Kunchi Festival

The Kunchi festival of Nagasaki was first celebrated in 1634. As this date indicates, the festival was originally part of the bakufu policy to forge a Yamato spirit for Nagasaki, which up to 1614 had been Japan’s only Christian town. In other words, the Kunchi festival started out as an anti-Christian festival, in which the anti-Christian forces in Nagasaki: the bakufu, Shinto, Buddhism and the brothel wards all joined hands to provide an alternative to the famous Easter processions, which had been performed throughout the city during the Christian period (1570-1614).

From entries in the Daghregister of a fifty-year period between 1641 and 1692, I will trace the development of the relationship of the Dutch with the Kunchi festival as it grew under bakufu tutelage during the seventeenth century. By the time Kaempfer arrived in Japan in 1690, it had become an “established tradition” for the Dutch to attend the festival. On most representations of the festival we see, therefore, a place in the viewing stands reserved for the Dutch.

Today

It’s amazing to see how similar today’s festival is to the pictures and stories from centuries ago. I witnessed the 2000 edition of this festival (October 7-9).

A few days before the start of the festival I already noticed all the preparations being made in the city. At the Suwa shrine, the main location, a big viewing stand was being build, and camera teams were installing their equipment. In the hotel and at the visitors desk at the train station I was told that it was impossible to get tickets for the performances at the Suwa shrine.

Despite that, I decided to go to the Suwa shrine on the first morning of the festival. The performances already had started, and I tried to get closer to the action, along the stairs leading to the shrine. My Dutch length in comparison to the height of the average Japanese was big advantage that day.

Finally reaching the top of the stairs, I could see the presentations very well. The music during the performances makes it even more incredible. The whole event was broadcasted live by several television stations.

After each presentation the participants leave the area via the stairs, leading down to the city. A great opportunity to see everything from a very close distance.

In the afternoon the various groups can be found throughout the central part of Nagasaki, holding informal performances (called niwasaki mawari).

The train station proved to be the best place to get a good view on all the performances I had missed at the Suwa Shrine. These presentations were dedicated to the chief of the station, who you can see sitting on the right of the picture. He seemed very excited!

The history of Sapporo Snow Festival (Sapporo Yuki Matsuri)

The Snow Festival began in 1950, when six local high school students built six snow statues in Odori Park. In 1955, the nearby Makomanai base joined in and built the first massive snow sculptures, for which the Snow Festival has now become famous. Several snow festivals existed in Sapporo prior to the Sapporo Snow Festival, however, all of these were suspended during World War II.
Owing to the Energy crisis of 1974, snow statues were built using drums. This was due to the shortage of gasoline caused by the crisis and many of the trucks used to carry snow to the site were unavailable. In the same year, the International Snow Statue Competition started and since that year many snow statues built by teams from other countries have featured; especially from sister cities of Sapporo such as Munich.

In years when the accumulated snowfall is low, the Self-Defense Force, for whom participation is considered a training exercise, brings in snow from outside Sapporo. The Makomanai base, one of three main sites from 1965,hosted the largest sculptures, with an emphasis on providing play space for children. Use of the Makomanai site was suspended in 2005 and moved to the Sapporo Satoland site located in Higashi-ku from 2006.

Nakajima Park was established as one of the festival sites in 1990 however, it was removed as a site in 1992.The third site, known as the Susukino Snow Festival is situated in the night-life district of Susukino and includes predominantly ice carvings. The site was approved as one of the festival sites in 1983. In every year, the Susukino Queen of Ice, a female beauty contest, is held at the site

History of geisha

First geisha appeared in the early 1600s. After 8 centuries of fighting among the warrior lords, the country was united under a military dictator, or shogun. Tokugawa Ieyasu quelled the internal warfare, unified most of the country, and in 1603 became shogun, establishing his government in Edo (now Tokyo). This Edo-based shogunate lasted some 265 years and is called the Edo period. Under shogun rule, Japan isolated itself entirely from the rest of the world. During that time, prostitution was controlled. Special “pleasure quarters” were set up. The pleasure quarters became the places of sexual freedom. Exclusive prostitutes or courtesans would entertain samurai warriors. It was there where the first geisha appeared. These geisha were men. They also were called jesters (hokan) or drum bearers (taiko-mochi), and they were there to make the guests laugh. In 1751, some customers in a Shimabara brothel were surprised when a female drum bearer came to their party. She was referred to as geiko, the term still used in Kyoto instead of geisha. By 1780 female geisha outnumbered the men; by 1800, a geisha was a woman.

Even after the novelty wore off, female geisha remained in high demand. By the 1750s, the licensed quarters had already been in existence for 150 years, and yujo (the prostitutes) were not as skilled in the arts as they had once been. In fact, the entertainment of the pleasure quarters had probably gone a little stale. The new female geisha took the quarters by storm. They sang popular songs; they were fun to talk to. And although in the official hierarchy of the licensed quarters, geisha stood near the bottom, customers preferred the fresh-faced geisha with her shamisen to a high-ranked yujo.

The geisha in the licensed quarters were forbidden to sleep with the yujo’s customers. In 1779 geisha were recognized as practicing a distinct profession, and a registry office (kenban) was set up to provide and enforce rules of conduct for them. Geisha were not to wear flamboyant kimono, or combs and jeweled pins in their hair. Arthur Golden further explains:A traditional image of a geisha in the West is often confused with what was a prostitute from the 1800s. The look of a prostitute and the geisha is very distinct. Geisha tie their obi tied in the back. A prostitute, on the other hand, wear her obi tied in the front: she is taking her kimono on and off all night; she can’t have a dresser come in, so she ties it in front herself. Also, the image of lots of hair ornaments — it is also of the prostitutes. Geisha wear much simpler ones. (The Secret)

Under these regulations, geisha completely separatedfrom the prostitutes. Geisha prospered. The simplicity of their appearance became highly popular. They spread over the country while Japan continued to shut itself out from the rest of the world.
World War II also had great influence on the image of geisha. Japan proclaimed war against the United States. The Japanese were sure they would win because the emperor’s power was divine. After the United States bombed Hiroshima and Nagasaki, Japan surrendered. The country had been devastated. The United States Army headed by Gener al McArthur came to Japan. Already a year and a half before the surrender, the war was having its effect on the geisha districts. The expensive restaurants at which they entertained were required to close at eleven, and geisha to cease entertainment at ten. Sayuri recalls the times of Depression during World War II:
Our okiya had been stripped off the things other families had lost long ago, such as stores of food, undergarments, and so forth. … The neighborhood association began confiscating many of our ceramics and scrolls to sell them on what we called the “gray market,” which was different from the black market. … It was mainly housewives selling off their precious things to raise cash.

The geisha districts were required to close down completely on March 5, 1944. Since the geisha houses were closed, the Americans looked for fun elsewhere:Even as the Meiji government had essayed to provide ladies of pleasure for early foreign visitors and residents, so the Japanese government thought to do it for the Occupation forces. Soon after the surrender there was a poster in Ginza inviting young ladies to join a “recreation and amusement association” for the entertainment of the Americans. It had a few gatherings in the basement of a Ginza department store, but soon became a cabaret for Japanese. The government early indicated a willingness to set aside a generous number of pleasure quarters for the exclusive use of the Occupation.

The American troops found pleasure with the streetgirls. They called them geisha (wrongly pronounced “geesha”). The new “geisha” had neither the accomplishments nor the brains of the real ones. However, Americans used the term geisha because it was easy and convenient. Japan lost the war, and the geisha their reputation.

The History of Wagashi
The origin of Wagashi dates back to the Yayoi Era (B.C.300-A.C.300), when it was no more than natural fruit, berries, and nuts. “Wagashi” was greatly influenced by the grain processing skills that were introduced from China along with the Buddhist culture during the Nara Era (A.C.710-784), and people started to make Mochi and Dango (different forms of rice cakes). However, these were mainly used for religious purposes and were too exclusive for the average person. The basic forms of most Wagashi we see today come from that era.

Japanese confectioneries made remarkable strides during the late Muromachi Era （A.C.1336-1573) when Japan was exposed to foreign trade. Trade with Portugal and Spain brought new recipes and ingredients, which profoundly influenced “Wagashi” making. The introduction of sugar revolutionized the formula for sweetness, which until then had largely depended on the natural flavor of the ingredients, and spurred further development.

By the time the art of Wagashi-making had matured during the early Edo Period (A.C.1603-1867), the “Wagashi” trade was experiencing great competition and development in Kyoto, Edo, and other regions. Average people were enjoying them as well. The excellent Wagashis developed during this period are practically identical to the ones we see today Its usage diversified also, as they started to appear in tea ceremonies, afternoon snacks, and gifts.

During the Meiji Era （A.C.1868～1912）, Western cakes and desserts entered Japan and greatly influenced the development of “Wagashi.” The word “Wagashi” was coined during the last part of the Taisho Era (A.C.1912～1926) in order to differentiate Japanese confectioneries from Western ones. Although Wagashis have been influenced by foreign cultures throughout the centuries, they have always been refined by the Japanese sense of art. Wagashis will continue to be an integral part of the Japanese culture that grows as new skills come along.

Sake is the traditional rice wine of Japan. It comes in several different varieties, and was first made at least 2,000 years ago. Since then, sake has played an important role in Japanese culture and history. From its origins as the “drink of the Gods” to its current status as one of the most popular drinks in the country, the history of sake is steeped in tradition, innovation, and custom.

Sake was first brewed in Japan after the practice of wet rice cultivation was introduced in that country around 300 B.C. Though the origins of sake can be traced in China as far back as 4,000 B.C., it was the Japanese who began mass production of this simple but delicious rice concoction. The basic process of making sake involves “polishing” or milling the rice kernels, which were then cooked in good, clean water and made into a mash. The earliest “polishing” was done by a whole village: each person would chew rice and nuts and then spit the mixture into a communal tub – the sake produced was called “kuchikami no sake,” which is Japanese for “chewing the mouth sake.” The chewing process introduced the enzymes necessary for fermentation. Although it was part of a Shinto religious ceremony, this practice was discontinued when it was learned that Koji (a mold enzyme) and yeast could be added to the rice to start the fermentation process.

At first, sake was produced for private consumption by individual families or villages. While this practice continued, sake rice also became a large scale agricultural product. The largest production area was centered around Nada, near the present-day city of Kobe. Although more sake was being made, it was mostly consumed by the upper classes. Sake was used for many different purposes in the Shinto religion, including as an offering to the Gods and to purify the temple. The bride and groom each consume sake in a Shinto wedding ceremony in a process known as Sansankudo. There were many other uses for sake in Shinto, most of which are still in practice today.

It was in the 1300s that mass production of sake allowed it to become Japan’s most important drink. In the years that followed the production process was improved, and sake breweries popped up throughout the nation. All of the early variations of sake were cloudy until a seventeenth century brewery worker thought to use ashes to settle the cloudy particles in the sake. The story has become somewhat of a legend, because the employee was apparently disgruntled, and was trying to destroy the batch; instead, his actions refined the sake and earned him a place in history. Japan’s Industrial Revolution in the nineteenth century introduced automation and machinery into the brewing process, making this popular drink even more available.

In the twentieth century, a press replaced the traditional canvas bags for squeezing the liquid out of the rice mash, yeast, and koji mixture, although some sake is still brewed the old-fashioned way. Shortages of rice in World War Two also caused changes in the brewing process: glucose and pure alcohol were added to the rice mash in order to increase the production yield and brewing time. Although borne of necessity, this process