Japanese National Character Research Articles

The National Concept Behind Japanese Aesthetic "Wabi-sabi"

This article takes the gold jewelry of Nagoya Castle as an example, and through a case study method, discusses the correlation between the Japanese aesthetic concept of "Wabi-sabi" and the social tradition of "gaman" and the philosophical thought of "no-self" in the Japanese national character. The purpose is to point out that aesthetic preferences are affected by external factors such as national growth environment and moral concepts. Similarly, Japanese philosophical thoughts and national concepts have had a profound impact on the formation and development of wabi-sabi aesthetics. The research in this article not only helps the academic community to fully grasp the essential characteristics of wabi-sabi aesthetics; it also helps the academic community to deeply understand the similarities and differences between wabi-sabi aesthetics and other aesthetic concepts; it has certain academic significance for promoting the theoretical research and practical application of wabi-sabi aesthetics and realistic value.

Individual Salvation under the Bushido of Modern Japanese Militarism

In The Diary of Azuma Shiro, we can clearly see the process of a modern Japanese’s individual consciousness being squeezed under the Bushido of fierce nationalism and militarism, and the individual finally fall into salvation. Militarism Bushido provided a cultural and moral basis for the salvation of modern Japanese. In addition, Japanese national character, cultural pattern, and nationalism also provide a basis for the process of individual salvation.

Concept <i>Japanese National Character</i> through the Prism of Migration Policy

The strategy and tactics of Japan's contemporary migration policy are determined by the ethnocultural characteristics of the Japanese nation, recognized as the concept of national character (国民性 kokuminsei), which is both a political and scientific entity. The rapid changes in migration policy today expose the practical need to study the causes, consequences, and specifics of related social and political concepts such as national character and the factors that shape it. The accurate knowledge helps predict cultural, political, and socioeconomic changes and future agendas. This concept is a subject of paramount importance for international relations studies, as it is rooted in the Japanese nation's self-consciousness and represents core elements of national history within its interrelation with present policy. The study suggests that the Japanese national character, described and conceptualized in the late Edo period (1603–1868) and the Meiji period (1868–1912), still influences the attitudes of the Japanese towards migration and foreigners in general. The representatives of kokugaku (国学 national study) that originated at that time and nihonjin-ron (日本人論 theories about the Japanese) that developed further sought to assert the authenticity of Japanese culture and its history and construct a national identity. Assumingly, it would become an instrument of protecting the country from the influence of China and later the West. Today, researchers of Japanese culture, both in Japan and abroad, continue to refer to post-war nihonjin-ron, criticizing, rethinking, or adding to its major provisions. Content analysis of the vocabulary used in connection with the concept of national character in official documents regulating the relevant area of social policy, as well as in the media and social networks, has revealed some features of the modern interpretation of this concept. In particular, there are attempts to identify socially significant features of a member of Japanese society. Certain acculturation efforts required from migrants imply the development of the skills that are socially important from the point of view of Japanese society. The comprehensive analysis of measures for the integration and adaptation of migrants implemented by the local governments of Japan has shown that communicative phenomena associated with the concepts of meiwaku (迷惑 causing trouble), omoiyari (思いやり considerate caring for others), as well as the culture of gift-giving and apologizing play an important role in the relationships between Japanese and foreigners. In addition, the analysis of migration policy allows concluding that the concept of coexistence between Japanese and foreigners (多文化共生 tabunka kyousei) currently pursued by the government, despite its promising title, does not quite correspond to multiculturalism in its classical sense, in other words — does not imply deliberate government action to preserve and develop cultural differences within one society.

Groupism as a core element of japanese national character

Groupism as a core element of japanese national character

"Collectivism and industriousness in Japanese national character – dynamics and tranformations "

The interpretation of the term "national character" is quite controversial. It is difficult to find unanimity among the researchers on the issue because for years it has been interpreted differently and falls within the scope of different scientific fields: anthropology, ethno psychology, folklore, sociology, psychology, psycholinguistics. Interpretations of "national character" are found even in fiction. An additional obstacle is the lack of certainty in the definitions of concepts such as "cultural-ethnic stereotype", "national stereotype" and "national character". Sometimes in the specialized literature they are used synonymously. This article does not claim to be exhaustive on the topic, but we will try: 1) To outline the concept of "national character"; 2) To present research concerning the national character of the Japanese; 3) To present the author's thoughts on the dynamics and transformations of two features of the Japanese national character – collectivism and industriousness.

Перспективи застосування методики «Кайдзен» під час змін у медичній галузі України

Nowadays, the time of change, the process of updating not only the business sphere but also the public sphere is underway. State-owned enterprises should be able to adapt to the situation in order to attract a client. This article examines the essence of the Kaizen methodology in the context of application in medical institutions of Ukraine during changes in the structure of the medical industry. To solve these tasks, such scientific methods as description, comparison, analysis, synthesis and some others were used in the work. It was studied in detail what is the difference of Japanese national character with Ukrainian in the context of Kaizen implementation in Ukrainian enterprises. The Kaizen system is based primarily on human interaction. That is why, first of all, it is necessary to develop interpersonal contacts in medical institutions in advance. It has been determined that the Kaizen methodology can be applied in various fields and industries and, above all, be applied in the medical field of Ukraine. The study was conducted at the primary level, so the topic may be further expanded. It should also be noted that the specialty of providing medical services is the constant contact with clients, so the medical staff should understand how to listen to the wishes of patients and use the most valuable ideas to improve the further work of the entire medical structure, which is taught by the Kaizen technique. Basic principles for the implementation of the methodology in the medical field have been identified, but it is worth noting that the topic is very deep and needs further study.

Guest Editor’s Foreword

The oscillation between fascination and derision directed toward bushidō in the last hundred or so years, both in Japan and abroad, is just one characteristic aspect of this ambiguous “samurai code of honour”. Ever since the notion of bushidō took the centre stage in the discourse on Japanese culture and national character in the Meiji period (1868–1912), various thinkers imbued the notion with the whole gamut of ideological interpretations, seeing in it everything from ultimate evidence of Japanese uniqueness on one end, to recognising in bushidō the symbol of Japanese civilized status by virtue of the universality of its ethical postulations on the other. Moreover, this vague and elusive idea of “samurai honour” continues to function as an empty shell for whatever ideological content wishes to occupy its place.

The Asia-Pacific Values Survey 2010–2014: Cultural Manifold Analysis of National Character

The Institute of Statistical Mathematics has been conducting a longitudinal survey on Japanese national character since 1953. From 1971, this survey was extended to include cross-national comparative surveys and people of Japanese ancestry in Hawaii, the West Coast of the United States, and Brazil. The cross-national survey primarily focuses on comparing social values, ways of thinking and feeling, and other relevant characteristics of people from various nations. This study investigates conditions under which meaningful cross-national comparability of social survey data is guaranteed, despite differences in languages and statistical sampling methods. Over the past 14 years, focusing on Asian countries, we have carried out the East Asia Values Survey (2002–2005), the Pacific Rim Values Survey (2004–2009), and the Asia-Pacific Values Survey (2010–2014). In this introductory paper to the special issue, we discuss the development of our research paradigm, termed cultural manifold analysis (CULMAN), and provide an overview of our past surveys. We conclude with comments on our future research.

Trust of Nations: Looking for More Universal Values for Interpersonal and International Relationships

The objective of this study is to review past research on people’s sense of trust as reflected in the data from longitudinal and cross-national comparative surveys by the Institute of Statistical Mathematics. First, I explain some history of our survey research. Second, I give a brief review of the studies on sense of trust. Third, I summarize some aspects of the fundamental social values of the Japanese and their sense of interpersonal trust as identified in our Japanese National Character Survey. Fourth, I present a crossnational comparative analysis of interpersonal trust and institutional trust, including the Seven Country Survey (Japan, the USA, and five European countries) (1987–1993), Japanese immigrant surveys, the East Asia Values Survey (2002–2005), the Pacific-Rim Values Survey (2004–2009), and the Asia-Pacific Values Survey (2010–2014). To overcome the limitations of the studies based mostly on the items of the General Social Survey or the World Values Survey, I explore more basic social values on human bonds that may underlie people’s sense of trust beyond differences in countries or time. The final section presents some comments for our future research.

Neighborhood and Individual Factors Associated with Survey Response Behavior: A Multilevel Multinomial Regression Analysis of a Nationwide Survey in Japan

This study attempts to identify neighborhood and individual characteristics associated with survey responses in Japan. While the response rates of social surveys in Japan have declined in the past decades, factors contributing to non-responses have not been sufficiently examined. Therefore, this study is intended to empirically investigate the factors that differentiate individuals’ responses by analyzing a nationwide survey, ‘A Trend Survey on Japanese National Character 2012 (TS-JNC 2012)’. For this purpose, multinomial multilevel techniques are employed to assess if neighborhood and individual characteristics are related to non-response behaviors (i.e. non-contact and two types of refusal). The analyses reveal that both neighborhood and individual variables relate to how individuals respond to the national survey, indicating that non-responses are not random among individuals and neighborhoods; a higher degree of urbanization indicated by four neighborhood variables relates to non-responses. More specifically, the findings reveal that individuals in neighborhoods with higher population densities and crime rates are more likely to be ‘non-contact’ and ‘refusal’, even when other neighborhood and individual characteristics are controlled. In addition, cross-level interaction effects indicate that females and individuals who live in large residencies are more likely to refuse participation when in neighborhoods with relatively higher crime rates.

Statistical Study on Japanese National Character

Statistical Study on Japanese National Character

Cultural Manifold Analysis (Culman) of National Character: Paradigm of Cross-National Survey

The Institute of Statistical Mathematics has been performing a longitudinal survey on Japanese national character since 1953. Beginning in 1971, this survey was expanded to include cross-national comparative surveys as well as surveys on people of Japanese ancestry in Hawaii, the U.S. West Coast and Brazil. The main focus of the cross-national survey is the comparison of social values, ways of thinking and feeling, and other relevant aspects of people from various nations. Another important purpose of our study is to investigate the conditions under which meaningful cross-national comparability of social survey data is guaranteed.

Reconstruction of Trust on a Cultural Manifold: Sense of Trust in Longitudinal and Cross-National Surveys of National Character

The objective of this paper is to study the variability of peoples’ basic social values as reflected in data from our past surveys on national character. Among other issues, I focus on trust systems in order to explore which aspects of sense of trust are stable and which aspects are variable under longitudinal changes in economic or political conditions. First, I explain peoples’ general response tendencies based on our survey on national character, which is a key to the understanding of our survey data in the context of cross-national comparisons. Secondly, I summarize some aspects of people’s sense of interpersonal trust from our longitudinal survey of Japanese national character. Thirdly, I present cross-national comparisons of interpersonal and institutional trust as well as some basic social values based on our past surveys, including surveys of seven-countries (Japan, USA and five European countries), the East Asia Values Survey (EAVS) (2002–2005) and the Asia-Pacific Values Survey (APVS) (2004–2008). The results show that East Asian countries have already departed from traditional Confucianism and that people share more common social values beyond the distinction of East and West. Fourthly, I present an overview of data on Japanese immigrants in Brazil, Hawaii and the U.S. West Coast in order to study the interaction between the environment and ethnicity. Fifthly, I provide some comments for our future research.

統計的方法による「日本人の国民性研究と意識の国際比較」方法論序説

統計的方法による「日本人の国民性研究と意識の国際比較」方法論序説

Components of Social Capital and Socio-Psychological Factors That Worsen the Perceived Health of Japanese Males and Females

Social capital refers to the quantity and quality of social relationships, such as formal and informal social connections as well as norms of reciprocity and trust that exist in a place or a community. This article analyzed the data from Japan 2004 B Survey in order to elucidate the effects of social capital and socio-psychological factors on the health of Japanese males and females. The Survey was a part of a nationwide random study on Japanese national character, which has been conducted by the Institute of Statistical Mathematics since 1953. A total of 785 (372 males and 413 females) valid data from 1,200 adult samples were used. Logistic regression analysis showed that the self-reported symptoms were increased by negative attitude to generalized trust in males, and by negative attitude to norm of reciprocity in females. Moreover, in females, health dissatisfaction was enhanced by low perceptions of support. In both genders, self-reported symptoms and health dissatisfaction were worsened by anxiety. The self-reported symptoms were increased by an adherence to religion and spirituality in males, whereas in females, the health dissatisfaction increased with low income and a concern about superstitions. Thus, from a viewpoint of social capital, perceived health is susceptible to personal relationships in females and to distrust in males. Anxiety seems a key factor affecting perceived health. In addition, females are influenced by economic status and superstitions, whereas males are more concerned about religion or the mind in relation to health. These findings are useful in developing health policies for Japanese.

Flags of Our Fathers / Letters from Iwo Jima

ABSTRACT This comparative review of Clint Eastwood's Flags of Our Fathers and Letters from Iwo Jima sees the two films as a diptych exploring issues of military masculinity, heroism, and myths of American and Japanese national character as they are focused by the battle for Iwo Jima in World War II.

特集 東アジア価値観国際比較調査」その1 東アジア価値観国際比較調査

The main objective of this special issue is to show some data analyses of the East Asia Value Survey conducted by the cross-national survey team centered in the Institute of Statistical Mathematics (ISM) during 2002-2004. This survey is closely linked with the longitudinal survey on the Japanese National Character in the past half-century and the cross-national comparative survey in the past three decades by ISM. Our past data analyses have shown that some stability and some changes of peoples' attitudes and social values. The data analyses on the present survey with those past surveys will be useful for the understandings of the countries and regions under development of international cooperation or unification as the “East Asia Community.”This is an introductory paper. I will explain about the survey on “Japanese National Character (JNC)” as well as its historical background in Section 1, and explain about the East Asia Value Survey in the relationships with the cross-national comparative survey as an extension of JNC survey in Section 2. Finally, in Section 3, I will briefly explain the significance of development of a Behaviormetric study on civilization as “Data Science”, which is based on the rigorous statistical theory of sampling methods. Also I will explain about our paradigm of survey study, what is called Cultural Manifold Analysis (CULMAN).Some detailed data analyses on several topics by the other members of the survey and myself will follow this introductory paper.

Trust and National Character: Japanese Sense of Trust, Cross-National and Longitudinal Surveys

AbstractThis paper overviews people's sense of trust as it is reflected in the response data of questionnaire surveys. I will study the variability of people's trust systems in order to explore the stability over time and the change due to the short-term changes of economic and political conditions. To begin with, I will explain briefly the history of our longitudinal and cross-national survey on national character. Secondly, I will summarize some aspects of people's sense of trust in our longitudinal survey of Japanese national character. Thirdly, I will present cross-national comparative analysis of trust in our seven-country survey and our East Asia survey. Fourthly, I will consider the acculturation of the Japanese immigrants in Brazil, Hawaii, and the West Coast of USA. Finally, I will provide some comments on cross-national scaling of trust for our future research.

富国信頼の時代へ

The objective of this paper is to discuss the sense of trust of the East Asian countries (Japan, China [Beijing, Shanghai, & Hong Kong], Taiwan, South Korea, & Singapore) as it is reflected in the response data of our East Asia Value Survey conducted during 2002-2005. I will present some data analyses on the variability of people's trust systems in order to explore what aspects of their sense of trust are stable over many decades and what aspects are variable under the longitudinal changes of economic and political conditions. Firstly, I will explain briefly the background of this study. Secondly, I will explain the history of our longitudinal and a series of cross-national surveys on national character. Thirdly, I will summarize some aspects of people's sense of trust in our longitudinal survey of Japanese national character as well as cross-national comparative surveys. I focus my analysis on the data of the East Asia Survey, but I integrate also data of other surveys such as our seven-nation survey conducted during 1987-1993, General Social Survey and World Value Survey. Finally, I will provide some comments for the future research.

Reflexivity Redux: A Pithy Polemic on "Positionality"

It is now taken for granted that a good ethnography should be reflexive. But what exactly does that mean? Most basically, describes the capacity of any system of signification, including a human being-an anthropologist-to turn back upon or to mirror itself. Twenty years ago, Jay Ruby's edited volume, A Crack in the Mirror: Reflexive Perspectives in Anthropology (1982), confirmed the arrival of in our discipline, although the concept itself was not entirely novel. In their jointly authored introduction, Ruby and Barbara Myerhoff recounted the ancient history of reflexive thinking, citing the case of stories about storytellers telling stories, and drew attention to some of the early experiments in reflexive approaches to ethnography, such as Elenore Smith Bowen's Return to Laughter (1954)1 and Gerald Berreman's Behind Many Masks (1962). Twenty years ago, was proposed as a corrective to a mode of ethnographic writing in which factual material was presented by an omniscient yet invisible author-narrator whose methods of fieldwork and data collecting were not always manifest, and who did not address the effect of her or his presence on others, much less the various effects that others may have had on her or him. Twenty years ago, there were no established conventions for writing a single manuscript reflexively, as opposed to a factual ethnography followed by a more diary-like confessional text. Since then, many modes of reflexive writing have been explored and reflexive lexicons introduced. Twenty years ago, it may have been premature to question the excesses of the nascent concept of reflexive anthropology, but now that reflexivity is a commonplace, it is time to revisit the concept and to initiate a critical but hopefully salutary appraisal of its many uses and guises, beginning with a consideration of the relationship between reflexive thinking and mirroring. What follows are some informally presented thoughts, or talking points, about and its conceptual offshoots provoked and quickened over the year by ideas, insights, and concerns gleaned from a broad range of books and articles as well as from working with graduate students of anthropology.2 The word mirror-both the noun and the verb-was frequently encountered in anthropological circles, whether as part of a title or as a description of didactic technique, well before the publication of A Crack in the Mirror. In Clyde Kluckhohn's Mirror for Man (1949), anthropological inquiry was likened to a mirror held before us to allow and encourage a better understanding of ourselves through the study of others. However, a mirror is not an inert device and can be deployed to contain or control differences and oppositions. Thus, in The Chrysanthemum and the Sword (1946), written during WW2, Ruth Benedict's mirror rendered Japanese national character intelligible as American national character the other way around. In order to make America's most alien enemy appear more human, Benedict positioned Japanese and Americans as the mirror image of each other: [t]he arc of life in Japan is plotted in opposite fashion to that in the United States (Benedict 1946: 253-4; see Robertson 1998). However humane her anthropological motives, Benedict made getting to know Japan too easy, and the Japan she profiled was all too knowable, a legacy that Japan anthropologists continue to grapple with in different ways. The potential of mirrors to create the conditions for both solipsism and reification should be obvious. Moreover, an anthropologist's metaphoric mirror can render her or him the de facto ethnographic subject, and turn the self into the fieldsite. Egocentrism is one of the pitfalls to avoid in exercising reflexivity. A laudable theory about epistemology, is also a method for conducting fieldwork and constructing ethnographies. A reflexive anthropologist intentionally or self-consciously shares (whether in agreement or disagreement) with her or his audiences the underlying assumptions that occasion a set of questions. …