Joy of Life Changes Society

FURIHATA, Hiroaki, "Joy of Life Changes Society: “Slow Life” As Cultural Social Movement"

1. Introduction
Social movements are seemed treated as if heroic and romantic actions of oppressed people to breakdown vicious oppressors. But maybe, this is an image. There is another kind of social movements that constituted in terms of joy of each participant.
Is there any this kind of social movement in current Japanese society? “Slow Life” might be a movement to change society in terms of joy. It constructs new culture, which leads to social change.

2. Definitions
Slow Life: Activities of people to seek for alternative life in terms of “slow”. “Slow life” is gaining popularity since the late 1990s in Japanese society
Culture: A system of symbols and meanings that give profound influence on human behavior (Sewell 1999, p.43)
Social Movement: Collective activities of people with certain continuity for change of society.

3. Approaches to Cultural Social Movement
Three Approaches
a. Weberian Approach
Social movement is driven by culture. Culture influences the features of movement, its participants, purpose, strategy and tactics. (see Einowhner and et al. 2000, pp.682-686).
i.e. Women’s movement is composed by women.
b. Marxist Approach
Social movement organizations contest to take over cultural hegemony of society. (see Laclau and Mouffe 2001, pp.160-164)
i.e. Identity politics to challenge culture of dominant groups
c. Critical Approach
Social movement continuously constructs culture in the process of interactions of participants. People join the movement in the light of their interests rather than enforcement. (see Melucci 1989, pp.25-26)
Limit of Weberian and Marxist approaches
Essentialization of culture
Exclusion of cultural difference
Possibility of Critical approach
Culture has dynamics.
Construction of culture is open process – cultural social movement can be inclusive to difference.

4. Analytical Framework upon Cultural Social Movement

Weberian Marxist Critical
Purpose of Movement Influenced by culture Legitimacy of cultural group Pursue of interests of each participant
Openness Closed Closed Open
Outcome Culturally influenced society Hegemony New Culture

Criteria of Cultural Social Movement in Critical Approach
- Joy for participation (pursue of interests)
- Openness of movement
- Construction of new culture through movement

5. Slow Life
Joy
Participants have joy by practicing slow life.
A woman who lives in 190 year old house in Tokyo
“Maintenance of old house needs amount of time and effort. But, because of this, it is joyous. I would like to use this old and comfortable house for a long time rather than build new one.”

Participants have joy by participating into events concerning to slow life.

Openness
Cross-gender, age, occupational, class, ethnic participation into “slow life”

Construction of new culture
Life style contains “slowness”
i.e.
- Eco-conscious life
- Starting life with agriculture
- Seek for peace as considering war as fast and destructive
- Consciousness to health and food

6. Conclusion: Cultural Change and Social Change
“Slow Life” constructs new culture in terms of joy.
- “Structuration theory”: Change of behavior changes social (political and economic) structures. (Giddens 1986)
Cultural change as construction of new culture through “slow life”  change of behavior of people  social change
- “Field theory”: Society is composed by configuration of various (cultural, political, economic, etc.) fields. Cultural field has relative autonomy to other (including political and economic) fields in society. Hence, change of cultural field influences other fields in society. (Bourdieu 1984)
Change of cultural field through construction of new culture through “slow life”  Influence to other fields in society  social change with change of configuration of these fields.

Bibliography:

ヴェーバー、マックス『プロテスタンティズムの倫理と資本主義の精神』岩波書店, 1989.
(Weber, Max, Die protestantische Ethik und der )Geist《 des Kapitalismus, 1920.》
辻信一『スロー・イズ・ビューティフル――遅さとしての文化』平凡社, 2004.

Pierre, Bourdieu. Distinction: A Social Critique of the Judgement of Taste. Cambridge, MA: Harvard University Press, 1984.
Einwohner, Rachel L., Jocelyn A. Hollander, and Toska Olson. “Engendering Social Movements: Cultural Images and Movement Dynamics.” Gender & Society. Vol. 14, No. 5 (October, 2000): 679-699.
Giddens, Anthony. The Constitution of Society: Outline of the Theory of Structuration. University of California Press, 1986
Laclau, Ernesto, and Chantal Mouffe. Hegemony and Socialist Strategy: Towards a Radical Democratic Politics. Second ed.. London: Verso, 2001.
Marx, Karl, and Frederick Engels. The German Ideology. London: Lawrence & Wishart, 1970.
Melucci, Alberto. Nomads of the Present: Social Movements and Individual Needs in Contemporary Society. London: Hutchison Radius, 1989.
Sewell, Jr., William. “The Concept(s) of Culture.” In Beyond the Cultural Turn: New Direction in the Study and Culture. Bonnell, Victoria E., and Lynn Hunt eds.. 35-61. Berkeley: University of California Press, 1999.

YI, Soo Kyung, Thinking about the Iraq War and Then

Chinese Cuisine and Japanese Culture

ZHAO, Zan. “Chinese Cuisine.”

Topic：　Introduction of Regional Cuisine in China
Key words: Manchu-Han Complete Banquet, Policy of Ethnic Collaboration　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　
The vastness of China's geography and culture echoes through the variety of Chinese Cuisine. It is well-known to divide Chinese Cuisine into four kind of regional Cuisine, with the special feature of each.

I> First Part:
Four major regional cuisines in china:
1, Szechuan Cuisine
Typical Dishes:
Ma-po Dou-fu, Tea Smoked Duck, Sichuan Hotpot, Twice Cooked Pork, Chill Carp.
Feature of the Szechuan Cuisine:
The preference to the sharp taste is relates to a peculiar climate of Sichuan. because Sichuan is a basin, moist climate region where the day of clear weather is a little. Therefore, a lot of spices( hot pepper, zanthoxyli fructus, garlics) with the perspiration action are taken into the recipe for health keeping.

2, Shaihai Cuisine
Typical Dishes:
Steamed Fish with Green Tea. Chicken and Soft-shell Turtle Stew. Fish Terrine.
Crab Dumpling. Meat Dumpling
Feature of the Shaihai Cuisine:
As be located on a central region in the Chinese coast, the material from various places flows because it provides with a traffic condition, so the exchange of the material and peoples contributed to the development of the cuisine culture in Shanghai. The cooking materials as sea food, water fish and fresh vegetables are in plenty. Therefore, the dish of this region chiefly uses a fresh material. Seasoning is also extremely thin, and the taste of the ingredient is made the best use of as it is.

3, Canton Cuisine
Typical Dishes:
BBQ Sucking Pig. Won Ton Soup. BBQ Sausages, Palm Civet Stew. Sea Food Soup,
Snake Terrine. Swallow’s Nest Soup. Shark Fin Soup.
Feature of the Canton Cuisine:
By the advancement of Europe and the existence of Hong Kong and Macau, The techniques of Canton Cuisine such as the Western food, the Indian cuisine, and Malaysian cooking were brought in. It is a recipe that always changes regardless of one taste because it absorbed various recipes.

4, Peking Cuisine
Typical Dishes:
Roast Peking Duck, Poached Mutton Hot-Pot, Grilled Lamb. Boiled Gyoza etc.
Feature of the Peking Cuisine:
Compare with the south china where rice can be produced easy, in the north china , where rice cannot be produced twice a year, flour is chiefly assumed to be staple food. There are a lot of use of the potherb such bean, garlic, leek , and oil ,fat, meat that warm the body in north region that is cold and dry in winter. Since the material of the dish is easy to obtain from market and not cost a lot, the dish is cheap and for the general public.

Ⅱ>Second Part:
The Manchu-Han Complete Banquet (MHCB)
With each dynasty new recipes were created until the art of food preparation reach its peak during the Qing Dynasty (1644 - 1911). The dinner called Manchu-Han Complete Banquet (Man Han Quan Xi) that incorporates all the very best of Man ,Han and regional Cuisine .It composed by 6 kinds of banquets that consist of 108 kinds of dishes.
The participants including Man, Han and others ethnic high-ranking officials spend three days to completely eat all of food. Empire of Qing dynasty called MHCB as a top level cuisine of Chinese cooking.

Main Point of Presentation
Point1:
The MHCB only be hold at high-society or families of Empire because of it’s high cost and extravagance. But at the same time, the officials of different region and nation have the chance to sit together for communication. This banquet can be considered as an area of ethnic communication at high-level.
Point2:
As the Process of cooking MHCB is defined as a matchless cuisine by Empire, the cook who masters the cuisine of MHCB considered as a top position in cuisine flied. When the cooks gave their effects to the flied, In a sense, the cuisine will be inherited and some parts of the cuisine will be brought to public- level. It made public chances to meet different taste and contacts

Conclusion:
The relations between the Policy of Ethnic Collaboration and Chinese Cuisine is clear.
Empire & Cooks used MHCB to solidify their efforts (power), and MHCB is getting reproduction at the same times.

Since for making duck skin into crisp, the fat is indispensable. For fattening duck into standard level, the breeding member stuffs up each duck food in decided amount. It is needless to say that it is a compulsory breeding way, The members of Society for the Prevention of Cruelty to Animals criticize the way of breeding duck in Peking.
In addition, the name of this breeding way called Tian Ya,(鴨を詰める), and it is became one word to describe the education method today .


FURUKAWA, Etsuji. "Japanese Culture in the World."

1,Introduction
I read an interest book about Japanese culture in the other day. Though it felt like some radical content, it also included valuable message about Japan onward. I will appreciate that we can think about Japanese culture in international society with introducing that book.

2,the Present Condition of the World

the Initiative by European Culture

the Role of Japanese Culture

3,Eurasian Continent’s Culture and Japanese Culture

[the Complex of Livestock and Grain] and [the Complex of Fish and Cereal]

the Condition of the Nature, Religion

4, Beautifization and Idealization of Foreign Country

5, Japan in the Twenty First Century

Japanese Culture as Universal Principle – Coexistence

6, Remark
I, even Japanese, feel that this story is too much affirmative about Japanese culture by dividing the world into simple dichotomy. But, in the present world, does the message that we should review our culture and send it to the world deserve our attention?

Reference
Suzuki Takao “Nihon-jin wa naze Nihon-jin o ai senai noka” Shincho-Sensho, 2006

Non-Smoking Movement and Cult of Mysticism

HUKADA, Yuko. "Arguments on non-Smoking movement"

1. IC card: taspo
・ An ID card with photo, which identifies age over 20.
・ Expect to issue 21,000,000 cards; 70% of smokers would purchase the card.
・ There are 620,000 cigarette vending machines in Japan.
・ About 50% of smokers buy cigarette from the machine.

2. Numerical goals made by Ministry of Health, Labour and Welfare
M) 2004: 43.3% à 2010: 38.4%
W) 2004: 12.0% à 2010: 10.2%

3. Non-smoking movements
A. Non-smoking movement inside Japan
B. Non-smoking movement outside Japan
C. Manners
・Throwing away of finished cigarettes
・Smoking on streets and smoking while walking

4. Opposition to the movement
・ JT opposes to non-smoking movement

5. Conclusion -- Creating images to the act of smoking
・Cigarette smoke harms both smokers and non-smokers
・Bad manners
・Follow other developed nations. We are behind.
・Non-smoking treatment now can be applied as medical insurance. Recognize it as nicotine poisoning or nicotine addiction.


***Non-smoking movement is led by the government, rather than no-drinking, in year 2006. Smoking issue is not something new but it became an issue for reasons of these images. Why it becomes the issue of the government today?

Arguments on non-smoking movement

Summary of the class

After the presentation, we discussed on topic related on issues of smoking in Japan:
・ There are lists of “don’t” signs in Japan.
・ Social responsibility and freedom. To what extent can we say that it is freedom of one’s own, or is social responsibility.
・ Essentializes smokers as “bad manners” which lead exclusion of smoking people from society.
・ Manners are still understood as an order from top to down.
・ A tobacco company recommends manner. Manner should come from people. Are they both democracies.
・ Sells cigarettes in third countries while regulating it in domestically.


TANAKA,Masafumi. "the Cult of Mysticism: An Interpretation from the Concept of Dis/Re-Enchantment"

Introduction
Contemporary social theories discuss that people have developed their reflexivity because of their coming in the new stage of modernity. For example, Ulrich Beck describes the emerging “Sub-politics” organized by people who criticize and resist “official politics” in Europe[1]. In contrast, it is difficult for me to recognize the working of social reflexivity in contemporary Japan. Rather, the cult of mysticism, people’s anxiety for unscientific prophecy, has been seen. This presentation firstly introduces two popular TV programs as examples of cult of mysticism in present Japan. And, this presentation secondly interprets them from the view of dis/re-enchantment.

(1) Cult of Mysticism
First, this presentation introduces two popular TV programs as examples of cult of mysticism: Zubari-Iuwayo (I’ll Tell You Frankly) and Ohra-No-Izumi (Spring of Aura). First program of Zubari-Iuwayo is hosted by Hosogi, Kazuko who is a fortune-teller. In that program she gives guests cautions authoritatively. “You should…” That program has a lot of viewers despite of her discriminatory remarks. Second program of Ohra-No-Izumi is hosted by Ehara, Hiroyuki and Miwa, Akihiro (and Kokubun, Taichi). Ehara who is a psychic gives guests a diagnosis in the program. He emphasizes that it is very important to reflect one’s previous life to be happy. A lot of people like and watch that program. I do not want to say that viewers of these programs are stupid. But I want to know why these programs are popular in present Japan.

(2) Dis/Re-Enchantment
Second, this presentation explains the concept of dis/re-enchantment and interprets the cult of mysticism in present Japan. The concept of disenchantment was submitted by Weber in his discussion of the scientific process of rationalization/modernization. He describes that the twenties century Europe faced the ‘disenchant of the world[2].” It is generally said that Weber wanted to argue that people have autonomy because of the transition from traditional society based on unscientific superstition to modern society based on scientific knowledge[3]. However, there has appeared alternative understanding of Weber’s discussion of disenchantment. It says that Weber saw the complicated process of rationalization that re-enchantment happened at the same time disenchantment happened[4]. In other words, the process of rationalization/modernization has promoted, on the one side, the disenchantment of the world and, on the other side, the re-enchantment of the world. Therefore, we can see the cult of mysticism in present Japan having highly developed science.

Conclusion
This presentation gives an interpretation of the cult of mysticism in present Japan from the concept of dis/re-enchantment. It shows that we always have the ambiguous process of dis/re-enchantment. If there is that ambiguous process, it is very important to keep and develop the ‘unfinished project of modernity’ in Habermas’s sense. He defines that project as the appropriation of the expert culture from the perspective of lifeworld. The project of modernity gives citizens autonomy of knowledge and makes them have autonomy of life, and the collaboration among intellectuals and citizens is essential for that project[5]. We need the autonomy of knowledge rather than the cult of mysticism to have autonomy of life, don’t we?

Reference
Arakawa, Toshihiko. “Datsumajutsuka-To-Saimajutsuka: Sozo-To-Haijo-No-Politics (Dis-enchantment and Re-enchantment: Politics of Creation and Exclusion)”, Shakaishisoshikenkyu, No.26, 2002, 49-61.
Beck, Ulrich. “The Reinvention of Politics: Towards a Theory of Reflexive Modernization”. In Ulrich Beck, et al. Reflexive Modernization: Politics, Tradition and Aesthetics in the Modern Social Order. Cambridge: Polity Press, 1994, 1-55.
Habermas, Jürgen. “Modernity: An Unfinished Project”, in Habermas and The Unfinished Project of Modernity: Critical Essays on The Philosophical Discourse of Modernity (Edition by P. d’Entreves and S. Benhabib), Cambridge: Policy Press, 1996, 38-55.
Weber, Max. “Science as a Vocation” in From Max Weber: Essays in Sociology (Edition and Translation by H. H. Gerth and C. Wright Mills). New York: Oxford University Press, 1946, 129-156.
Yamanouchi, Yasushi. “Saimajutsuka-Suru-Sekai: ‘Global Sociology’-Kenkyu-Note (Re-enchanting World: Research Note of ‘Global Sociology’)”, Gendaisiso, vol.31(6), 2003, 134-141.

[1] Beck (1994), p.23. Both Giddens and Lash also argue the development of social reflexivity from their different perspective.
[2] Weber (1946), p.155.
[3] According to this approach, Weber recognized the linear transition from traditional society to modern society. Beck is a representative of this approach.
[4] Arakawa, Ritzer and Yamanouchi is represented from that alternative understanding.
[5] Habermas (1996), p.52.

Murakami, Haruki and Men's Cosmetics

ISHIWATA, Hiroshi. "Murakami Haruki and Politics: The Contemporary Reception of Haruki Boom"

Topic: Murakami Haruki and the Reception of His Novel
Issue: The readers/critiques of Murakami Haruki are indicating the “politicalless” of his novel


Muraki Haruki Boom after the 1990s

l His Novels Translated in over 30 Languages/Many Prizes/Nominated as the Novel Prize

l Searching the Reception of Murakami Haruki’s Nobels: from the Newspaper Articles in 2006

The Reception of Readers

l Positive: Readable (Easy to Translate/) and New (a New Generation of Japanese Writer)

l Political-less: Individualistic, Anti-Political (No Japan=US Security Treaty, Emperor System, No Globalisation), Transnationality (the Source of Popularity)

l The Critique of Political-less: à”Cultural Product” “a Tool for Consumerism”, “Cool Japan”

l The Critique of Political-less: àNew Japanese Soft Power; New “Political”: Imagination of Ethics

Questioning Political-less


Why is Murakami Haruki so popular all over the world now? Based on the research of the newspaper articles published in 2006, the reason of his popularity is inquired in this presentation. Among many diverse receptions of his readers and critics, the “political-less” character of his novels attracts/influences the readers as their common feeling. This includes the individualistic stance of the protagonists, the pro-commercialization attitude, the anti-political atmosphere of his novels, and the personalized/fragmented social problems which Murakami focuses on. The debate seems to be going on this ground of “political-less” character of novels whether they are just “tool[s] of commercialization” or “new ethical problematizations of the contemporaries.” Nevertheless, what we should not forget is the fact that this “political-less” individualistic situation in Japan is not really the natural result of society but the policy choice conducted by the establishments in Japan.
Good evening

“It is not Murakami enough”: Norwaigean Wood in Taiwan; Haruki Korean Students

translated in 30 languages, Prizes, the reception as Common, Even this year Nominated for Nobel Prize

Interested, Why is he such popular; The Reception of Murakami Novels, Newspaper

According to Articles

Positive; Readable (easy to read/translate): His Method of writing
New (new Image of Japan after Mishima, TAnizaki, Kawabata Generation)

Most of all, His Political-less Attitude

Indiviualistic Tone of Nobels ß1. the Protagonists are Individualistic-Oriented, and lonely, Sceptical about the Collective Entity,;

2. Anti-Political (No Japan=US Security Treaty, Emperor System, No Globalisation): Problems are among us

3. Transnationality \ßthe Sympathy of the Contemporaries not only in Japan, but also all over the world

çCritique; Criticise

çCritique; Not Really “Political” but “political”: underworld

Summary

I have a question; where is this “Individualistic/political-less situation” coming from?

From the 1980s Internationalization of Companies=Finance are ongoing ßAppreciation of Yen, Rise of Labor Cost, the State Encouraged this Process as well

àDeclining the Power of Labor Unions fairly Declined due to the place of work and Guarantee

The result, àFull of part-time due to the change of Labor law, Restructuring of Companies, Cutting down of Welfare, èChanging of Working Conditions: Shaking the Stable Collectivity of our society, Family, Education, Community àIs not It Necessary to Consider the Issue of Political Economy before Much Taliking about Ethics?

SUZUKI, Kaori. "Learn from Men’s Fashion Magazines in Bookstore"

I read the some newest Men’s Fashion Magazines. They have similar and different parts from women’s magazines in their feature articles. Both women and men have interested in fashion, cosmetic, rooms, cultures, and there are interviews of famous talents. But some articles about artists have fresh impression for me. Researches by some cosmetic companies point out men who want to be beautiful are increasing. Recent diversification of men’s fashion magazines seems like the movement in this context. How can we understand this new trend? Pharmaceutical companies and Cosmetic firms do research about the actual situation how men think about “Make-Up”. Men’s new trend is good opportunity for these companies to open up a new market. But this new trend is also one kind of release from oppression. Men’s new trend seems to have both sides as a release and to be a new consumer who is very convenient for Cosmetic firms.

UENO, Toshiya, "Meaning of Transformation through Analyzing Subculture in Contemporary Japan"

Cultural Studies invited Professor UENO last Saturday (Oct.14), and he made a presentation about the meaning of transformation through analyzing subculture in contemporary Japan. I want to show brief summary of his presentation below.

Schedule of This Semester

Presentations by Invited Speakers
Oct. 14
UENO, Toshiya (Professor of Wako University)
「変身と変型――現代日本のサブカルチャーを題材に」

Nov. 18
YI, Soo Kyung (Associate Professor of Tokyo Gakugei University)
「イラク戦争とその後の動きについて考える」

Dec. 16
OGASAWARA, Hiroki (Associate Professor of Kobe University)

Dec. 23
MOTOHASHI, Tetsuya (Professor of Tokyo Keizai University)
"Postcolonialism: In Search of Alter-native Histories."


Presentations by Graduate Students
Oct. 21
ISHIWATA, Hiroshi, "About MURAKAMI, Haruki."
SUZUKI, Kaori, "Men's Magazines in Library."

Oct. 28
FUKADA, Yuko, "About Smoking."
TANAKA, Masafumi, "Representation of Sports in Comics."

Nov. 11
FURUKAWA, Etsuji, "Social Networking Site."
ZHAO, Zan, "Chinese Cuisine."

Nov. 25
YAMAUCHI, Hayato, "Foreign Drama."
FURIHATA, Hiroaki, "Cultural Movement."

Syllabus of Cultural Studies

Course Description
More than thirty years have passed since the formation of the first Department of Cultural Studies. The field emerged in Europe from within the insights and accomplishments of cultural anthropology. From the beginning, however, cultural studies has distinguished itself from anthropology, in part by drawing its theoretical and practical models from an eclectic range of disciplines, philosophy, history, literary and media studies, and linguistics, among them. By the 1980s cultural studies had become established and further systematized in North America, and by the beginning of the twenty-first century the field increasingly has been recognized as an independent and interdisciplinary province of social and cultural inquiry, with a definable body of theory and practice, in Europe, the Americas South and 　East Asia, and elsewhere.
Cultural Studies, in the spring term, and Cultural Studies Ⅱ, in the autumn term, will be based upon an interpretation on cultural studies that posits the field as an investigation of the content and process of cultural change. The courses will focus particularly on the position of cultural studies in two important regions, North America and East Asia. In each term the course will be addressed by outside speakers who are either investigators of the theoretical field of cultural studies or practitioners of the process of cultural change.
In Cultural Studies Ⅰ we shall focus on theoretical constructions that have been of importance to the field in these regions. The focus will be on six topics, each of which may occupy more than one class session:
What is cultural studies?
What is culture?
Culture as a field for empowerment
Culture as a field for interaction with otherness
Culture as a field penetrated by and penetrating other social fields
Cultural studies and cultural policy
From among these topics students will be invited to choose an area of particular focus related to their own interests and engagements, and to offer to the course an account of their engagement with the topic.

Supplemental reading
Meenakshi Gigi Durham and Douglas Kellner, eds., Media and Cultural Studies (Oxford: Blackwell, 2000).
Simon During, The Cultural Studies Reader, 2nd ed. (London: Routledge, 1999).
Stephan Fuchs Against Essentialism: A Theory of Culture and Society (Cambridge, Mass.: Harvard UP, 2001).
Lawrence Grossberg, Cary Nelson, and Paula A. Treishler, eds., Cultural Studies (London: Routledge, 1991).
Articles noted in David Ewick, “Toward a Classified Bibliography of Not One Thing: Cross-Disciplinary Cultural Studies in English-Language Journals,” Japanese Journal of Policy and Culture 9, 2003.