Tag Archives: Japanese

Festival: Japanese New Year

Date of Performance: 04/30/2025

Nationality: American

Primary Language: English

Residence: Los Angeles, California

My informant, who is half-Japanese, tells me of the traditional New Year’s celebration her and her family would follow every year. She didn’t grow up in Japan, but her grandparents still lived in Tokyo, so around the new year, they would visit and stay with them for about a week. The week would be spent watching reruns of 80s television, and then on the 31st, her grandmother would prepare a traditional wintertime stew called Oden, which consists of fish cakes, radish, and other vegetables. They would stay up until midnight, and then celebrate with the annual airing of a New Year’s concert attended by various important figures in the Japanese political and entertainment world. The following day, they would eat something called Osechi Ryori, an assortment of traditional dishes that is eaten every new year’s day, each of which have symbolic meaning for good luck and fortune. Then, they would all go to the shrine near her grandmother’s house, where they would make their first prayer of the year, draw cards that symbolized their incoming fortunes, and eat from traditional food stalls. Sometimes she would go in traditional kimono attire, but for the most part she describes this experience as pretty casual. 

Kind of like the Christmas celebrations described by my other informant, while this practice has its roots in religion, my informant has treated it as more of an informal, familial celebration than one related to its Shinto foundation. They related this experience more to their memories of their grandparents than to its cultural and religious significance, but stated that its yearly practice helped to link my informant with her Japanese side.

Folktale: Tale of Two Tengu

Date of Performance: 04/01/2025

Nationality: Japanese

Primary Language: English

Residence: Manila, Philippines

My informant, who is half-Japanese, recounts to me a folktale from a children’s book his parents would read to him as a child. The story revolves around two Tengu, Japanese supernatural creatures who resemble demons, their most notable feature being their long noses, which can extend and retract at will. The tale begins as one Tengu, sitting atop a mountain far from civilization, extends his nose to extreme lengths until it reaches a farming village. The people of the village don’t know what it is, but the daughter of the village’s head uses his nose to hang her expensive laundry, leaving several kimonos on it. When the Tengu retracts his nose, he discovers them, and is overjoyed at his good luck – he is then met with jealousy from his friend, another Tengu, who, watching his success, extends his own nose to the village. Instead of expensive clothes, however, when he does so, he gets nothing but bruises and welts, as the children of the town have used his nose as a plaything, climbing, hitting, and toying with it. He retracts his nose, and much to his dismay, has received nothing for his jealousy but bad fortune.

My informant tells this story with a humorous tone – this was his favorite story growing up – and explains its message as “pretty simple”, probably created as a cautionary tale against the pitfalls of envy. He says it aligns with similar Japanese folktales that preach humility, that portray characters who, out of greed, try to replicate the good fortunes of others at their own expense.

My interpretation of this story is quite similar – I think it reflects the cultural and social values prioritized by a community oriented society like Japan. Mirroring its traditionally Buddhist, antimaterialist cultural history, the emphasis on admonishing qualities such as greed and envy make sense. Interestingly, after researching the story further, I found it to be quite unique – it can be traced back exclusively to one storybook (likely the one my informant was shown as a child), the author of which claims the tale has been passed down in their family. Like my informant, the author is part-Japanese, and as some note the Tengu’s description in the story as having unusual, foreign qualities, and so I believe it is likely to have been corrupted from another older tale into something more reflective of the author’s personal background and heritage.

Kachi Kachi Yama Folktale

Language: English

Text Transcription

“The basic story is there’s this tanuki racoon that causes trouble for this old couple, and one day the tanuki gets caught by the old man in his fields, and he ties the raccoon up and hangs him upside down in his house.

Then, while the old man is gone one day and the wife is cooking, the raccoon begs the wife to set him free and that he’ll help her (which she does). In the version I read as a kid, he obviously tricks her and (maybe) hits her. I think the most that happens is that the wife lays on the ground injured, but in the original, she’s killed. Also in the original, the raccoon transforms into the wife, cooks the wife, and serves the old man a soup with his wife’s flesh

So in my kids version the old man gets angry because the tanuki hit his wife and fled, but in the original I guess it’s way more violent since she’s killed and fed to him.

And so the old man begs this other animal, the rabbit (who’s a good friend) to get revenge/avenge his wife, and the Wikipedia article just vaguely lists that the rabbit pretended to befriend the tanuki but tortured him like by dropping a bee’s nest on him, “treating” it with “medicine” that actually burned the injury. Then (and this is where the title comes from) while the tanuki is carrying a pile of sticks on his back, setting fire on that pile of sticks but brushing off the sound of the burning by saying they’re nearing “kachi kachi yama” which is why they can hear burning, until it’s too late and it burns him.

In the version I read as a kid, I think the burning incident happens first, and then the rabbit “treats” the burn with the “medicine,” so there’s no other torture that i can recall like the bee’s nest.

And then the last part of the story is that the rabbit and the tanuki have a boat race (I can’t remember the reason). In the original, the rabbit carved his boat out of a tree while the tanuki made a boat out of mud (which would dissolve).

In my version, I think the rabbit built both boats, and I can’t recall if one was wood and the other was mud, but I think the rabbit tricks the tanuki into being like “oh this boat is too heavy,” or maybe instead he calls one sturdier? Either way he hints at one being worse or better and the tanuki takes whichever is better, but then the boat starts to fall apart in the race.

In the original, in the end, the tanuki dies from drowning (and I think in some version the rabbit strikes him to ensure he drowns), but in my version, the rabbit makes him swear to stop his deeds and then pulls him out, and the ending instead is that the tanuki befriends the rabbit and the couple for real this time.”

Context

This is a Japanese folktale the informant heard growing up. As a child, she heard the watered-down version of the story, where the wife is not killed by the tanuki and in the end they all learn to coexist. Later on, she learned that the original story is much darker, ending in not one but two deaths.

It isn’t unsurprising to see a story censored for a younger audience. We’ve seen it in western fairy tales too: Cinderella’s stepsisters get to keep their feet intact in Disney’s take on the story. But I think it’s interesting to note how this watered down completely changes, even reverses, the moral of the story. In the children’s version, the moral is a lesson in forgiveness and learning your lesson. In the original, it’s more akin to “what goes around comes around.” The old man doesn’t forgive the tanuki for its role in his wife’s death, and enacts his vengeance through his friend the rabbit. The different versions of this story are two sides of the same coin, and in trying to curate the story for a younger audience, the original message is seemingly abandoned.

One thing the informant noted is that tanuki’s are generally well-meaning, playful tricksters in the stories that feature. This is the only story they know of where the tanuki plays a villainous role. In censoring the original tale, the tanuki in this story has inadvertently become more similar to its counterparts in other stories.

Kappa

AGE: 81

Date_of_performance: April 10, 2025

Language: Japanese

Nationality: Japanese

Occupation: Retired

Primary Language: Japanese

Residence: Yokohama

Context: The Kappa are river creatures that drown people and it’s a cautionary tale to be careful in water. B also naturally heard of the Kappa as she grew up in Japan. But today she doesn’t interpret it as the scary monsters they originally were, as Japanese media has made them more cute over the years.

Text: 

Interviewer is I. Subject is B

I: What’s another legend you like?

B: The one of the Kappa because I find them cute!

I: Can you say what Kappa are exactly?

B: They were originally ugly creatures but now they are cuter and even come up in that kids show that your cousin watches

I: Do you think the legend of the Kappa lost a little meaning from what it once was?

B: I think more and more people are forgetting they were meant to be dangerous creatures. But I also like the new Kappa and see no problem with them being nice creatures

Analysis:

The Kappa are interesting to me because I feel like overtime their haunting nature has been overshadowed by the cute lens that Japanese media has begun to paint them in. Kappa can be seen in kids shows and even other adult animes where they serve the roles of good characters. I’m curious if this is in a way killing the traditional folklore as their entire image is being shifted. Overall I also don’t see too much problem with it as their design and characteristics are being preserved, with the only things changing is their image from bad to good.

“If dust piles up it becomes a mountain”

AGE: 49

Date_of_performance: February 21, 2025

Language: Japanese

Nationality: Japanese

Occupation: Banker

Primary Language: Japanese

Residence: New York

Context: “If dust piles up it becomes a mountain”. E heard this phrase growing up in Japan from her parents and she incorporates it into her day-to-day life today. She interprets it as small things add up to a great result. She gave me the example of happiness, and how being thankful for small things everyday leads to overall happiness in one’s life

Text: 

Interviewer is I. Subject is Eri, E.

I: So what kind of Japanese proverbs do you know of or like?

E: There’s a lot of them I like but one of my favorites is the phrase, “if dust piles up it becomes a mountain”.

I: What does that mean?

E: It means that doing small things will add up to a great result. If you study a language for an hour a day, eventually you will be able to understand a lot of it.

I: I see, so something as small as dust can become a mountain if there is a lot of it. How do you relate this proverb in your day-to-day life?

E: I use it for happiness. I think about small things I’m thankful for everyday. And that makes me very happy overall, it adds to my happiness.

Analysis:

Thinking deeper about this, I think this proverb fits in with Japanese culture. Japanese people have always been hard-working, although there is a sense that they work themselves a little too much. The idea of doing something little by little to make a profound change could be incorporated into how Japanese people view work. Personally, I want to apply this to life with going to the gym. Although results are not immediate, being disciplined and going to the gym often can result in great benefits.