Japanese Wife Research Articles

冷戦とジェンダーが交差する場, 北に渡った「日本人妻」に向けられるまなざし ― 島田陽磨監督『ちょっと北朝鮮まで行ってくるけん。』を中心として ―

冷戦とジェンダーが交差する場, 北に渡った「日本人妻」に向けられるまなざし ― 島田陽磨監督『ちょっと北朝鮮まで行ってくるけん。』を中心として ―

Welcome to Japan, Mr. Bond: Assessing Authenticity in <em>You Only Live Twice</em>

You Only Live Twice (1967) saw James Bond team up with the Japanese Secret Service to navigate the choppy waters of Cold War tensions between the USA and Russia, both of which had been pitted against each other by a nefarious criminal mastermind. Bond embraces Japanese culture, to the point of taking not only a Japanese wife, but a Japanese identity. This article will examine the authenticity of the depiction of 1960's Japan, from customs and manners, to the actual Cold War tensions that were bubbling under the surface of contemporary Japan, which would result in the Japanese university protests the following year.

A bond between a Japanese and an Indian formed over letters: The Japanese Wife by Kunal Basu

A bond between a Japanese and an Indian formed over letters: The Japanese Wife by Kunal Basu

Domesticating the Foreign

The extremely large collection of objects brought from Beijing to Ljubljana in 1920 by naval officer Ivan Skušek Jr. and his Japanese wife Tsuneko Kondo Kawase, also includes several opium pipes, a few opium lamps and some other objects related to opium use. The objects are exquisitely decorated with complex motifs. While this is the main topic, the paper also aims to add context to this specific aesthetic and explore the cultural framework in which the import of these objects to Europe took place. The first part focuses on the history of opium use in China. The second part analyses the elements of the aesthetics of Chinese opium-related paraphernalia. The third, central part of the text focuses on a thorough analysis of the opium objects in the Skušek Collection and the motifs and symbols they incorporate. Finally, it presents opium paraphernalia decorated with traditional Chinese motifs and symbols as an interesting embodiment of the complex and fluid relation to the foreign, forbidden, and fascinating, and a good example of the iconographic domestication of this foreignness.

Dancing with the Fan

The article addresses several issues concerning a Japanese fan and the kimonos found in the collection of Ivan Skušek from Slovene Ethnographic Museum. They belonged to Ivan Skušek’s Japanese wife Marija Tsuneko Skušek, and were after her death donated to the museum together with other objects from the Skušek collection. With analysing these items and researching the life of Marija Tsuneko Skušek the article discusses the roles these objects had in transmitting Japanese culture to Slovene audience with a focus on the Japanese dances as one way of transmission. During her life in Ljubljana, Marija Skušek in one way adopted to the Slovene society very quickly, but on the other hand she presented Japanese culture and her identity in several lectures along with Japanese songs, dances and a tea ceremony. With researching the roles and values of these object in the museum collection, the article also discusses the importance of understanding not only the physical appearance of the items and their life, but also the wider background of items and collection, focusing also on the owner of these items in the relation to the collector. It is also important to stress how these objects transformed from daily objects of use to rarefied art after they were handed over to the museum, and within this process their value also changed.

Lived-in Museum

The paper focuses on an aspect of the history of the collection of Ivan Skušek Jr., an early 20th century Slovenian collector that has not yet been looked at thoroughly, namely, its “apartment” period, the time when the collection was on display in three consecutive apartments Ivan Skušek Jr. and his Japanese wife lived in. Due to the failed plans to establish a museum, the collection ended up being on display in lived spaces for the entire period between their arrival to Ljubljana and Marija Skušek’s passing, all together for 43 years—much longer than it was ever displayed in museum settings. The paper focuses on the way a lived space functioned as a setting for the display of the collection and how this combination created a place for communication, appropriation and knowledge acquisition—how the collection was lived in, lived with and lived through. The analysis thus reflects on the implications of the setting of the lived-in museum: how it impacted the collection and its parts, how it conditioned the lives of its owners and how this mode of presentation influenced the reception of the visitors. In the second part of the paper, the analysis is based on specific material—Skušek’s archive that was recently analysed in the Slovenian Ethnographic museum collections, including a number of photographs of the interiors of the apartments.

Contributors Influencing Marital Conflicts Between a Korean Husband and a Japanese Wife

This study explored the contributors that influenced the marital conflict between a Korean husband and a Japanese wife. The study found three triggering events and latent contributors in personal, familial, social and cultural levels. Although the three events triggered marital conflicts, the latent contributors were fundamentally maintaining and aggravating the couple’s relationship. As a result, this study suggests that when family therapists counsel interracially married Asian couples, it is necessary to address cultural differences in families of origin, communication methods, and transference along with the cultural disparities.

Frank Daniels' report on the wartime Japanese courses at SOAS

AbstractThis article consists mainly of an annotated transcription of a report on the wartime courses in Japanese at SOAS prepared by Frank Daniels in August 1945. An introduction is provided setting his report in context and providing some of the background relating to the attempts by SOAS, well before the outbreak of war with Japan, to persuade the government that training needed to begin without delay. These attempts were unsuccessful, but Frank Daniels and the teachers assembled to help him, including his Japanese wife and some Japanese released from internment in the UK, successfully developed a teaching programme that went on to train many individuals who were to become the first generation of university Japanologists in the UK.

Silence dir. by Martin Scorsese

Reviewed by: Silence dir. by Martin Scorsese Haruko Nawata Ward Silence (2016). A film directed by Martin Scorsese; based on a novel by Shûsaku Endô; written by Jay Cocks and Martin Scorsese; cinematographer Rodrigo Prieto; editor Thelma Schoonmaker; production companies: Sikelia Productions, Cappa/De Fina Productions, and Cecchi Gori Pictures. 161 minutes. What is the value of the Scorsese film, Silence, to historians? It faithfully follows Shusaku Endo’s original novel (1966). Historians who seek factual accuracy in the novel may marvel at Endo’s knowledge of the historical sources if they can overlook some obvious discrepancies. If they cannot, they should simply turn to scholarly works such as George Elison’s Deus Destroyed (1991) on Japanese persecution, apostasy, and anti-Christian propaganda literature. The value of Silence resides in the theological/missiological questions, which Endo asked during the Vatican II era. Space does not permit a detailed analysis of these, but it is sufficient to state here that the image of a triumphant Christ from the Baroque West did not speak to the persecuted minority church of seventeenth-century Japan, but the “ugly,” “worn,” and “trampled down” face of Christ did, and perhaps still does to those persecuted churches in the East today. I will supply only some information about the European Jesuits that may help historians appreciate Endo’s and Scorsese’s creativity. Among the four Jesuits in the story, three are fictional. First, Alexandro Valignano (1539–1606) was not the Visitor [End Page 169] at the Macau Seminary, who knew the difficult situation in Japan in 1638. It would have been André Palmeiro (1569–1635). Liam Matthew Brockey’s The Visitor: André Palmeiro and the Jesuits in Asia (2014) provides analysis on Palmeiro’s and his successor Manuel Diaz’s (1560–1639) dealings with Ferreira’s apostasy. The main character Sebastian Rodrigues and his companion Francisco Garupe are Endo’s creation. Unlike the storyline, in 1640, no Jesuits landed in Japan. After the Amakusa-Shimabara uprising, the government’s extreme measures prevented foreigners from entering the country. The authorities massacred the Portuguese emissaries from Macau upon arrival and cut Iberian trade and diplomatic ties completely. Despite this, in August 1642, Visitor Antonio Rubino (1578–1643) led five Jesuits and their assistants to enter Japan. They were immediately arrested, tortured, and executed in March 1643. A second group of four Jesuits with their assistants led by Pedro Marquez (1575–1657) was captured in June 1643, and under torture, all apostatized. Among this group was Giuseppe Chiara (1602–85), whom Endo used as the model for Sebastian. Unlike the character of Sebastian, Chiara would not have had time before his arrest to visit hidden Kirishitan (Christian) communities to give the Eucharist. Like Sebastian, the shogunate gave Chiara a Japanese name, Okada San’emon, kept him in the “Christian Residence” in Tokyo with his Japanese wife, and employed him as the assistant to the Christian Inquisitor Inoue Masashige (1585–1661). Chiara wrote some books (no longer extant) explaining Christianity for the inquisition. Endo’s story ended with a hopeful note, that the apostate Padre Sebastian gives absolution after hearing the confession of Kichijirō, a weak Kirishitan with a history of multiple apostasies, and remarks, “Even now I am the last priest in this land.” Endo added an appendix, “Diary of an Officer at the Christian Residence,” for which he modified excerpts from Sayō yoroku, the actual diary of one of the guards at the Christian Residence. In these entries, one reads that the government remained suspicious about Kirishitan activities in the Okada household and made some arrests as late as 1676. Although neither Endo nor Sayō yoroku indicated that Chiara (Okada) kept his Christian faith until death, Scorsese’s film is suggestive of such, as his wife secretly slips a Christian icon into Okada’s hands in his cremation barrel. The dark looming figure of Cristóvão Ferreira (c.1580–1650), an excellent missionary turned apostate and the Inquisitor’s best instrument Sawano Chūan, was a true historical person. His activities were also attested in the diaries of the Captains of the Dutch East India Company, which again Endo modified. So why go see the movie? The...

Intermarriage and imperial subject formation in colonial Taiwan: Shōji Sōichi's Chin-fujin

In this article, I analyze the political significance of Shōji Sōichi's Chin-fujin (The wife of Mr. Chen), an intricate story of an interracial family in colonial Taiwan struggling to come to terms with their cultural identifications against the backdrop of political upheavals in the late 1910s to the mid-1930s. The novel was well received in wartime Japan and received a 1943 Greater East Asia Literary Prize. Contemporary critics praised it for depicting the perseverance of a Japanese woman married into a Taiwanese family and for representing a Han-Taiwanese intellectual realistically. Yet it was the political effect of the novel that was appreciated by those who selected it for the prize. Shōji demonstrated how the policy and political discourse of the Japanese empire could be acted out in a site of family life, the site that was regarded as critically important for colonial control. He depicted a Taiwanese elite man, his Japanese wife, and their mixed-blood daughter as trying to transcend the old categorical distinction between metropolitan Japanese and natives of Taiwan and seeking a new unified identity position based on colonial Taiwan. I want to show the repressive nature of the national subject formation outlined in this colonial fantasy.

Homicide–suicide by oral administration of cyclobarbital

We report fatal cases of cyclobarbital poisoning. A Japanese husband and wife, 89 and 91 years old, respectively, were found dead in their locked home. The postmortem blood concentrations of cyclobarbital in the husband (68 μg/ml) and wife (70 μg/ml) were measured by gas chromatography–mass spectrometry and clearly exceeded the therapeutic range. In the absence of other remarkable autopsy findings, the deaths in these two cases were determined to be caused by cyclobarbital poisoning, which is extremely rare. Despite its current unavailability, cyclobarbital was shown to be the cause of death, emphasizing the importance of toxicological screening for cyclobarbital.

L’amour sans le faire by Serge Joncour

Reviews 275 by Greek mythology and contemptuous of contemporary European values, Passan seems a mirror of the serial killer, l’accoucheur, who brutally extracts and burns unborn children. But Passan’s violent tendencies are tempered by his admiration for the Japanese sense of honor and aesthetics that still thrive beneath the technological obsession and materialism of Tokyo. In an effort to emulate the Japanese artists who embodied these ideals, Passan has redefined himself as a modern version of the ancient samurai to serve French justice. But pinning down the psychotic killer and understanding his motives do not solve the mysteries that seep into Passan’s personal life. His Japanese wife Naoko has asked for a divorce and has turned secretive. Someone seems to be entering Passan’s home to perpetrate gruesome acts against his household. The commander is convinced that to find some answers he will have to travel back to Tokyo, to the roots of his wife’s family’s past. The novel’s accurate portrayal of the heavily urbanized, yet architecturally distinct cityscapes of Tokyo and Paris add realism to the scenario while emphasizing the oppositions that exist between the two cities, and the contradictions inherent in their cultures. Eastern and Western conceptions of beauty and art, as well as philosophies of honor and gender, are traced throughout the book. A traditional dagger carried by male and female samurai, the kaiken’s small size allowed it to be hidden in the folds of a kimono and used for hand to hand combat as well as ritual suicides. Passan gives a kaiken to Naoko; for him a symbol of the codes of Japanese honor and duty, for Naoko, a reminder of a cultural and childhood past she wants to forget, and a source of disagreement for both. As a dangerous hidden object whose power seems at odds with the modernity of the present, it embodies the dangerous consequences of buried truths that are carried within the individual. In a culture that strictly prescribes gender roles, the kaiken’s ability to be used by both sexes throws these distinctions into question, inviting a reflection on gender and sexuality, favorite motifs in Grangé’s thrillers. Kaïken illustrates how social rejection and childhood psychological trauma permanently mark the fragile human psyche. Self-denial as imposed by society ultimately leads to further violence. Kaïken’s protagonists confront the biological and cultural origins that influence them and glimpse the primordial anger and fear that reside in all of humanity.Although this most recent novel’s premise is neither as intellectually daring as La forêt des Mânes or Le passager, and is far less provocative than Rivières pourpres or Miserere, for sheer entertainment it is still worth reading. Bloomsburg University of Pennsylvania Nathalie G. Cornelius Joncour, Serge. L’amour sans le faire. Paris: Flammarion, 2012. ISBN 978-2-08124914 -1. Pp. 320. 19 a. Le titre résume l’histoire d’un amour qui se vit comme une évidence, sans se dire, sans se faire. Il s’agit d’un amour partagé que chacun retient en soi, par crainte de le voir fuir et de souffrir encore mais aussi parce que la vie“on ne la refait pas, c’est juste l’ancienne sur laquelle on insiste” (44). Le passé est trop lourd de la mémoire d’Alexandre, l’héritier loyal, l’époux disparu de Louise et le frère jalousé de Franck. Alexandre, le fils cadet, cultivait la terre de ses parents lorsqu’il meurt d’un accident étrange, jamais élucidé. Frank refuse de reprendre la ferme et rompt brutalement avec sa famille. Pendant plus de dix ans, il parcourt le monde pour le filmer, cherchant l’oubli dans les images entre de brefs séjours à Paris où s’étiole sa relation amoureuse avec Helena. De son côté, Louise, veuve inconsolable, a eu un enfant d’un amant de passage qu’elle a nommé du nom de son amour perdu et que ses anciens beaux-parents élèvent à la ferme. Cette terre rude et isolée lui manque, mais elle ne peut plus y vivre. Depuis qu’elle “a perdu son homme” elle est “environnée...

Orientalists in Love: Intimacy, Empire, and Cross-Cultural Knowledge

Cross-cultural and colonial knowledge depended upon intimate and domestic contexts of production. Homes, friendships, and romances constituted a dynamic realm that was often obscured by the authoritative public image of Western intellectuals studying a foreign culture. This article investigates two cross-cultural "couples" significant to the history of Orientalism. Gertrude Bell conceptualized Iraq largely through the person of her intimate friend, King Faisal, struggling to balance her affection for him with her desire for control. Lafcadio Hearn negotiated the culture of Japan with the help of his Japanese wife, Setsu Koizumi. In both cases, love, power, and knowledge were deeply interconnected.

A Case study on Family Therapy of Multicultural Family：A Couple therapy for Korean Husband and Japanese Wife

본 연구는 일본인 아내와 한국인 남편에 대한 가족치료 사례에 대한 연구로서, 다문화가족의 부부갈등 문제를 Bowen이론과 MRI 모델을 통하여 접근한 사례를 분석하였다. 본 사례는 4회기로 구성된 단기상담으로써, 문화적 차이에 초점을 두기보다는 가족관계, 가족의 의사소통 방식에 초점을 두어 진행되었다. 본 연구는 Miles와 Huberman이 제시하였던 사례내 디스플레이 방법을 활용하여 사건의 흐름을 보여주는 네트워크, 사건과 상태의 네트워크, 인과관계 네트워크를 활용하였다. 본 사례의 원가족 문제는 아내와 친정어머니의 미분화 문제, 남편에게 있어서 어머니와 동생의 밀착관계에서 발생되는 소외감의 문제였다. 이러한 원가족과의 문제는 아내와 자녀의 밀착, 그리고 남편의 가족내 소외감이라는 유사한 가족의 경험으로 이어졌다. 또한 의사소통 방식의 문제에 있어서 아내는 비판적이고 직설적인 의사소통방식을 사용하였고, 남편은 자신의 감정을 솔직하게 표현하기보다는 미뤄두었다가 나중에 이야기하는 의사소통방식을 사용하였다. 치료자가 이 과정에서 원가족의 문제를 탐색하고 자신의 원가족에서의 경험과 문제가 현재 가족에게 어떻게 영향을 미치고 있으며 문제를 악화시키고 있는지, 그리고 의사소통방식의 변화가 어떻게 부부관계의 변화를 초래하는지를 부부가 인식할 수 있도록 하였다. 이러한 치료과정과 치료를 통한 변화는 다문화 가족들이 경험할 수 있는 문화적 차이에 초점을 두지 않으면서도 가족관계의 변화를 통해 문제해결을 할 수 있음을 보여준 결과라 할 수 있다.

The Toxic Body Politic: Ethnicity, Gender, and Corrective Eco-Justice in Ruth Ozeki’s <i>My Year of Meats</i> and Judith Helfand and Daniel Gold’s <i>Blue Vinyl</i>

It is winter of discontent for Jane Takagi-Little, protagonist of Ruth L. Ozeki's novel My Year of Meats (1998). Operation Desert Storm is raging in Middle East, and she is an unemployed documentary filmmaker of mixed Japanese and Caucasian descent living in New York City's East Village. A call comes in night, and Jane, who defines herself as an opportunist and idealist, jumps at chance to work on My American Wife, a weekly television series sponsored by Beef Export and Trade Syndicate (BEEF-EX) geared toward Japanese housewives. This national lobby uses show to market meat from US to Japanese consumers who, until recent westernization, ate mostly rice and fish. With advent of global capital, lure of all-American wife and her family preparing and eating nourishing meats signifies wholesome values, according to a tongue-in-cheek memo Jane writes to clarify show's purpose in her role as cultural pimp (9) or mediator between American and Japanese misconceptions of each other. The paradox is, as Jane explains, the average Japanese wife finds a middle- to upper-middle class white American woman with two to three children to be both sufficiently exotic and yet reassuringly familiar (13). But something is rotten in this equation. In fact, this novel shows how failure to make connections between consuming and desiring, whether it is food we eat or ethnic and racial images we exoticize, is dangerously naive. Ozeki makes this connection by illuminating a direct and insidious relationship between meat production and environmental and public health issues, especially for women, children, persons of color, and poor. (1) Ozeki links corrupt market forces to destructive deployment of stereotypes and power relations based on gender, ethnicity, sexuality, and nationality. In My Year of Meats, Jane narrates her accidental and yet uncanny discovery of widespread use and dangers of hormones such as DES (diethylstilbestrol), which have been easy fixes for medical doctors, who prescribe it to pregnant women even in knowledge that it does not prevent miscarriages, and ranchers, who illegally inject it into cattle on feedlots (part of American factory-farming process novel documents). With pathos and humor, Ozeki's work suggests importance of environmental justice and ecofeminism as social movements and interrelated critiques that have power to bring together seemingly disparate individuals in a global economy; novel also makes a claim for a kind of environmental and social justice citizenship. Moreover, what we consider to be forces of globalization have transcended our sense of local and foreign, as transnational corporations have become increasingly flagless and stateless, weaving global webs of production, commerce, culture and finance virtually unopposed (Karliner 178). Yet consumer culture, writes Inderpal Grewal in her discussion of link between biopolitics and geopolitics within colonial discourses of US and Europe, provided modalities through which national and international belongings could be imagined, and resistant identities recognized (17). What concerns Ozeki, in fact, are ways in which ethical actions are made possible by affect produced (Palumbo-Liu 60, 66) in those who consume media content and then engage in embodied coalitional politics. Just as DES exposure motivates Ozeki's protagonist to become a more environmentally conscious television producer, this same chemical also proves to be toxic rite-of-initiation that prompts Jewish American filmmaker Judith Helfand and codirector Daniel B. Gold to make documentary film Blue Vinyl (2002), a muckraking account of discovery of toxic processes in manufacturing, consumption, and disposal of a common household product, polyvinyl chloride (PVC). Helfand, a DES daughter who had a hysterectomy at age twenty-five, had worked on George Stoney's documentary The Uprising of 1934, which used oral histories to understand textile strikes in southern US, merging issues of workers' rights and family health and safety (Helfand, Connecting 121). …

Writing the Body of the Mother: Narrative Moments in Tsushima Yu¯ko, Ariyoshi Sawako and Enchi Fumiko

This discussion argues the transformative potential inherent in the corporeal experience of motherhood as represented in selected textual moments of Japanese narrative. Narratives that address the experiences of the body of the mother are informed and given substance by an intense physicality, and thus have the potential to contest processes of social inscription in addition to suggesting alternative possibilities for all readers, not just those occupying an embodied maternal space.The discussion features brief events from the work of three writers who have written as mothers: Tsushima Yu¯ko, Ariyoshi Sawako and Enchi Fumiko. In Yama o hashiru onna (1980; translated as Woman Running in the Mountains, 1991), Tsushima Yu¯ko invites the reader to consider the embodied response to light of Takiko, a young pregnant woman. Emiko, the protagonist of Hishoku (Without Colour, 1967) by Ariyoshi Sawako, is the Japanese wife of an African American and has just given birth to a child. The daughter protagonist in Enchi Fumiko's ‘Kami’ (‘Hair’, 1957) operates a hairdressing business that is viable only with her mother's unpaid labour. The narratives are read through a matrix of post-structuralist theories of embodiment, drawing on the work of writers such as Julia Kristeva, Luce Irigaray and Elizabeth Grosz.

A Wife’s Separate Financial Arrangement in Contemporary Japan

This article tests the applicability of Treas’s transaction cost economic framework to contexts outside the allocation of bank accounts among married couples in the United States. Using the Japanese Panel Study of Consumer Life, the authors apply logistic regressions among Japanese couples who have joint accounts to predict (a) the chance that the wife has a separate bank account from the joint account and (b) the chance that she has an allowance. The results provide only partial support for the hypotheses based on Treas’s framework. Whereas Treas argues that the potential discontinuity of a marriage has a major influence on a couple’s separate financial arrangement, the study finds no evidence consistent with this argument. Although some of Treas’s hypotheses are well supported when predicting the chance that a Japanese wife has an allowance, the same hypotheses are not supported when predicting the chance that she has a separate bank account.

Zero to hero

Western images of Japan tell a seemingly incongruous story of love, sex and marriage – one full of contradictions and conflicting moral codes. We sometimes hear intriguing stories about the unique sexual culture of Japan – from vending machines that dispense soiled schoolgirl panties (Gerster 143), erotic manga (Ito 70; Newitz 2) to automated love hotels (Kersten 387) available for the discreet quickie. These Western portrayals seem to focus primarily on the unusual and quirky side of Japan’s culture constructing this modern Asian culture as simultaneously traditional and seemingly liberated. But what happens, when Japanese love goes global – when exotic others (Westerners) enter the picture? This article is shaped by an understanding of a new world space where cultural products and national images are becoming increasingly globalised, while at the same time more localised and “fragmented into contestatory enclaves of difference, coalition and resistance” (Wilson, 1). It examines ‘the local’, briefly exploring the racial and gender ideologies that pattern relationships between Western and Japanese adults living in Japan focussing on the unique perspective of Western women living and working in provincial Japan. Our research is based on four month’s ethnographic field work carried out within a small provincial Japanese city (which was home to 130 native English speakers, most of whom are employed as English language teachers) and interviews with 12 key participants.

The idea behind Coudenhove-Kalergi's pan-European union

(1993). The idea behind Coudenhove-Kalergi's pan-European union. History of European Ideas: Vol. 16, No. 4-6, pp. 827-833.

Percival Osborn and his pupils at Nanao Gogakusho

At the end of the second year of Meiji (1869 A. D.) an English oyatoi came to Nanao, a port town in Kaga, in order to teach English and French at a school there. The name of the school was Nanao Gogakusho i. e. Nanao Foreign Language School that was established by Kanazawa Clan as the branch school of Chienkan, English language school founded by the clan in Kanazawa.This Englishman's name has been known as Osborn, but it was not until seven years ago that his first name became known. His full name was Percival Osborn, and at the same time his Japanese wife's name and his career in Japan etc. were proved as the fruit of the late Mr. Tsukahara's and my many years' study.Percival was born in London on the 16th of September in 1842. His father John Jenks Osborn was an American army officer stationed at Aachen in Germany and he was given an education in Germany and Switzerland besides England. So he learned German and French in addition to English.In 1867 he landed in Japan via China. When he came to Nanao, his Japanese wife named Seto was pregnant and on the 15th of June in 1870 his son George was born there.The number of his pupils was about thirty and many among them grew up to make their names immortal. They contributed greatly to the modernization of Japan, and especially following six men are famous : Joji Sakurai ; a doctor of science, Jokichi Takamine; a doctor of pharmacy and science, Isoji Ishiguro; a doctor of engineering, Jintaro Takayama; ditto, Seijiro Hirai; ditto, and Sotokichi Uriu; an admiral.For about two years from 1871 he had been employed as a teacher of English and French at the school of Okayama Clan.In Novenber 1872 he was employed in the Kanagawa prefectural government and had filled the post of foreign secretary for nearly seventeen years. Japanese government decorated him with the third order for his sincere service to the local government.In 1890 he went back to England with his wife and two children. His daughter Agnes was born in Yokohama in 1876.After he returned to his native country, he lived in comfort and died at Vevey in Switzerland in 1905. Now his granddaughter Margaret is in good health and lives at Uckfield in East Sussex, England.