Learn about Japanese culture and how it impacts business Get to grips with potential cultural banana-skins Maximise your potential when working in or with Japan An ancient culture developed within the geographical boundaries of an island has produced a modern day society with strong cultural values, traditions and customs. Doing business in Japan or with the Japanese arguably poses the most potential for cross cultural misunderstandings. Cultural awareness is key. This means proper preparation in terms of understanding the business culture, business etiquette, meeting protocol and many other cross cultural issues. We have +10 years’ experience in training and consultancy on Japanese culture Case Study - Working with the Japanese A Japanese company with an office in the UK invested in cultural awareness programs for all their British staff. The purpose of the training was to ensure that certain practices and protocols which were very much Japanese in nature, were understood and accepted by British counterparts. This was viewed as essential in ensuring good communication and strong relationships between the two teams. The course is now part of the company’s induction program having proved to be successful. Insights into Japanese Culture: Our Courses Each training course is 100% bespoke, carefully tailored to meet the particular needs of every client, i.e. we don’t ‘sell’ courses that are “pre-packaged” or “off-the-shelf”. The majority of our clients come to us not for ready-made solutions but for our ability to conceptualise, design and develop training programmes just for them and their circumstances. This where we differ from our competition. We care about making an impact through our training. Therefore we make sure we dedicate time to understand our clients, their challenges, objectives and how they would like the training to be delivered. What works for one business may not be right for another and, as such, the development of course material, selection of trainers, the exercises used and the training style are all built around those needs. Convenient Training Delivery When it comes to how our training is delivered it really comes down what our client want - we will use the best method for you. This may be the traditional classroom-style training, a webinar, an online tool or a simple coaching session at someone’s desk. We have come up with all manner of training methods and are never afraid to try new ones. Delivery methods include: face-to-face training e-Learning & online self-study guides simulations & games mentoring & coaching Case Study – Understanding How to Negotiate Our client was a British SME in the electronics industry. The company had identified a potentially lucrative deal in Japan however despite their efforts on an initial trip to Tokyo they felt as if they had ruined their chances. Some cultural faux pas which took place during initial meetings had led to the two sides not gelling. As well as helping the team get to grips with Japanese business culture and etiquette we also suggested they focused on how to negotiate as this could potentially help seal their deal. After a 3rd visit to Tokyo, they won the deal. Distinguished Cultural Trainers All Commisceo trainers are carefully selected according to stringent benchmarks. Even before we look at any professional selection criteria we ensure that all our trainers fit with our company culture, our training ethos and our goals. Once past this stage we look for 4 key strengths: 1. Mastery of intercultural communication 2. Insider knowledge of a country 3. Experience in industry 4. Enlightening training style The trainer you received will be the one best suited for you. For example, if we are coaching a family moving to Tokyo then our trainer would be someone who has been through the move themselves and can give first-hand insight. Enriching & Engaging Training Style We want people to leave our courses feeling enriched. We don't believe we can achieve this unless learners are engaged, switched on, positive and soaking in information. For us, the two most crucial ingredients in any course are relevance and fun. We make sure training is relevant through the time we invest before a course in really understanding what is needed. We keep it fun by making it all about interactivity, self-exploration and exercises which keep it challenging. Our trainers are at the forefront of training and coaching developments and are constantly introducing and using new methods and techniques.

The term ‘omiyage’ is often translated as ‘souvenir’ in English, but omiyage are much more than that. Unlike souvenirs, which people often buy for themselves, omiyage are something people bring back for their friends, family and co-workers after a trip. Omiyage are typically speciality foods from different regions, which are packaged in beautiful brightly colored boxes with the food items individually wrapped inside for easy sharing. While bringing back souvenirs in the West is a nice gesture, in Japan, bringing omiyage after a trip is an expectation. Christmas Is A Romantic Holiday Christians only make up about 2% of Japan’s population, so Christmas is more of a novelty in Japan than a religious holiday. Elaborate light displays and Christmas trees are common, but most people celebrate on Christmas Eve rather than Christmas Day. Furthermore, Christmas Eve is considered to be more of a date night, similar to Valentine’s Day, with couples going out for fancy dinners and exchanging romantic gifts. There Are Cues For Your Shoes You might know that it’s polite to take your shoes off when entering someone’s home in Japan. But it can be difficult to tell if you’re supposed to take them off in many other buildings, such as temples, shrines, and restaurants. Fortunately, there are a few cues to look for, such as if slippers are set around the entrance, it’s a clear indication that guests should take their outdoor shoes off and put the slippers on instead. Additionally, if the floor is raised at the entrance, it means guests should take their shoes off in the doorway before stepping inside and onto the raised surface. Japanese Women Used To Blacken Their Teeth For centuries, tooth blackening, known as ohaguro, was a common practice for Japanese women, particularly married woman and geishas. In addition to being considered attractive, this practice was also believed to help protect the teeth against decay and other dental issues. Women would apply various substances to their teeth, such as mixtures of tooth wax and ink, to maintain their black appearance. The practice was banned beginning in the late 19th century, in an effort to modernize Japan and make its culture more appealing to Westerners. It’s Rude To Eat Or Drink While Walking It’s pretty common to see someone eating a bag of chips or sipping coffee while walking down the street in Western countries, but this is not the case in Japan. While it isn’t considered quite as rude as it used to be, eating or drinking while walking is still looked upon as low-class behavior. When most Japanese people buy food or drink from a vending machine on the street, for example, they’ll consume the whole thing while standing beside the machine to avoid walking with it. Baseball Is Extremely Popular Sumo may be Japan’s national sport and the one people most often associate with the country, but baseball is actually its most watched and played sport. It was introduced to the country during the Meiji Period and gained huge popularity thanks to the heavy American presence in Japan after World War II. Japan has two professional baseball leagues, as well as countless high school and university leagues across the country. Japanese baseball games are particularly notable for their fervent cheering sections, with people singing fight songs and participating in organized cheers continuously throughout most games. Chopstick Positions Have Meaning When you’re dining in Japan, it’s important to never stick your chopsticks into your food to rest them when you’re not eating. This actually resembles a ceremony performed at funerals in Japan, and it’s considered to be a bad omen. For the same reason, it’s also taboo to share food with others by passing it chopsticks to chopsticks. If you want to share, use your chopsticks to place the food on the other person’s plate.

In an Aloha shirt and khakis, Ken Yamada doesn't exactly look like a Buddhist minister. But put the boyish 47-year-old reverend of Berkeley's Higashi Honganji in a roomful of folk-dancing parishioners, and he fits right into the sights and sounds of Obon, a Japanese tradition steeped in deep religious meaning and cultural celebration. "There's more coming, " he said as he greeted throngs of temple members who showed up at a recent church practice for Obon Odori or Obon dancing. "Obon has a spiritual significance, but it also has cultural and community significance, " says the Japanese American priest. "People can put on their summer kimono and celebrate a Japanese festival." From San Jose to Concord, Bay Area Buddhist churches like Yamada's are gearing up for Obon, which honors one's ancestors, especially those who died in the past year. Graves are swept and memorial services held. But Obon (O- BOHN) is also festive, with dancers clad in cotton kimonos, or yutaka, and happi coats, circling a musicians' tower in graceful rhythm as taiko drums keep the beat. "Last year, we had more than 700 dancers, " says the Rev. Gerald Sakamoto of the San Jose Buddhist Church Betsuin in the heart of that city's Japantown. "We feel like we're close to exceeding that this year." Both the Berkeley and San Jose festivals kick off this weekend, signaling the start of the Obon season, which in Japan is celebrated on the 15th day of the seventh or eighth month of the lunar year. The origins of Obon, also called Urabon or Bon, can be traced to a Buddhist sutra that tells the story of Mogallana, a disciple of Buddha who, in meditation, saw his deceased mother suffering in the realm of Hungry Ghosts. He tried giving her food but it turned to flames. Buddha advised him to engage in a "jishi, " or retreat, and make an offering for his fellow monks. This done, he saw his mother released from suffering and he danced for joy. Varying interpretations evolved over the years, including the belief that spirits of ancestors actually revisit this world. Pine torches are attached to bamboo to welcome spirits to the family home, and on the final day of the observance, spirits are said to return to the nether world, guided back by candle-lit lanterns that are set adrift on water. To Yamada, the spiritual essence of Obon isn't about bringing rest to the dead or luck to ourselves or others. "The most important thing is to reflect on our own lives, appreciate our own life and the people in it, " he says. "Obon is really a great observance of impermanence." Obon remains one of the most important Buddhist observances. It is celebrated in several Asian countries but none with more extravagance than Japan, where nationwide travel hits a peak in July and August as millions of Japanese journey home for Obon. The largest Bon Odori festival is in Gujo Hachiman, a city in the mountainous Gifu prefecture of Japan's Honshu island, where as many as 100, 000 pilgrims converge to participate in four nights of dancing till dawn. The first American Bon Odori was held in Hawaii in 1910. It wasn't until 1931 that the celebration reached the West Coast. The very first Bon Odori in the continental United States was held that year at the Buddhist Church of San Francisco. Now 107 years old, it is the oldest established Buddhist temple in the United States. "We were the first to do Obon Odori, " says Jeffrey Matsuoka, president of the San Francisco temple. "In those days, it was always at night - we had lanterns strung up. But now we do it during the day - it's too cold here in San Francisco." With its introduction to the United States, Bon Odori became one of the great Japanese American traditions of folk culture, noted The Rev. Mas Kodani of Los Angeles' Senshin Buddhist Temple, in his analysis of Obon in this country. "It reveals for all to see what remains of the old culture, what's in it that is still valued because it can still nourish and enrich us, and how much of it has taken root in its new environment to become something new yet familiar." The typical Obon is a blend of somber reflection and celebration. At the Southern Alameda County Buddhist Church in Union City, for example, The Rev. Shoyo Taniguchi will lead visits to six South Bay cemeteries, where altars will be set up with flowers and sutras chanted, "to bring everyone together, " she says. But the temple will also hold a mini-bazaar and Bon Odori. Obon-related bazaars are a signature Japanese American event, with cultural attractions such as ikebana, or flower arranging, bonsai and other plant sales, food and music. At the Palo Alto Buddhist Temple, "Bad Kharma, " a teen jazz band composed of the church's young Dharma members, will entertain. But, says Aiko Yamamoto, a 69-year-old volunteer, it's not "just fun. We have lanterns hanging with the names of our deceased members. So it's a reminder that this is a memorial." Seeing young people attend Obon cheers Yamamoto. "They're carrying on what their parents and grandparents started, " she says. "They like these rituals." If the nuances of Obon escape the young, culture gets absorbed, as if by osmosis. Lynne Ogawa, of Berkeley, who was raised a Buddhist and grew up going to Obon festivals in her native Maui, started attending Yamada's church when her daughter, Maya, was 5. "I wanted her to have that experience, " says Ogawa. Giggling with her friends at Obon practice, Maya, now 9, says, "I know all the dances." Sakamoto, of San Jose, says festivals like Obon keeps together a community's tapestry. "They create a "cultural presence that people continue to enjoy, " he says. "There is that recognition of the connections we share." Festival schedule - San Jose: July 9-10, San Jose Buddhist Church Betsuin, 640 N. Fifth St. Bazaar: noon-10 p.m. Saturday, noon-8 p.m. Sunday. Dancing: 7:45 p.m. Saturday, 6 p.m. Sunday. (408) 293-9292; - Mountain View: July 16-17, Buddhist Temple, 575 N. Shoreline Blvd. Bazaar: 4-10 p.m. Saturday, noon-9 p.m. Sunday. Dancing: 7 p.m. Sunday. (650) 964-9426. - Palo Alto: Aug. 6-7, Palo Alto Buddhist Temple, 2751 Louis Road. Bazaar: 5-10 p.m. Saturday, noon-9:30 p.m. Sunday. Dancing: 7:30 p.m. Sunday. (650) 856-0123.

1 GEOGRAPHIC SETTING AND ENVIRONMENT Japan is an archipelago (chain of islands) made up of about 3, 000 islands. About twothirds of the land is too mountainous for development, so almost all the people live in cities, most of which were built on the country's flat land (plains area). The country sometimes experiences natural disasters, such as typhoons (huge storms originating over the ocean) and earthquakes. Some mountainous areas have been terraced (had step-like areas cut into them) to allow farmers to grow rice and other crops. The climate is good for farming, with rice being the chief crop. About half of Japan's arable land (land able to be farmed) is devoted to growing rice. From the 1970s to the 1990s, the production of Japan's livestock farmers doubled. Japan accounts for about 8 percent of all the fish caught in the world. Japanese people consume large amounts of fish. Each person in Japan eats more than 150 pounds of fish per year, or around three pounds of fish per week. 2 HISTORY AND FOOD Japanese cuisine has been influenced by the food customs of other nations, but has adopted and refined them to create its own unique cooking style and eating habits. The first foreign influence on Japan was China around 300 B.C. , when the Japanese learned to cultivate rice. The use of chopsticks and the consumption of soy sauce and soybean curd (tofu) also came from China. The Buddhist religion, one of the two major religions in Japan today (the other is Shintoism), was another important influence on the Japanese diet. In the A.D. 700s, the rise of Buddhism led to a ban on eating meat. The popular dish, sushi (raw fish with rice) came about as a result of this ban. In the 1800s, cooking styles became simpler. A wide variety of vegetarian (meatless) foods were served in small portions, using one of five standard cooking techniques. All foods were divided into five color groups (green, red, yellow, white, and black-purple) and six tastes (bitter, sour, sweet, hot, salty, and delicate). The Japanese continue to use this cooking system. Beginning in the early 1200s, trade with other countries began bringing Western-style influences to Japan. The Dutch introduced corn, potatoes, and sweet potatoes. The Portuguese introduced tempura (batter frying). After a ban of more than one thousand years, beef returned to Japan during the Meiji Period (1868–1912). Western foods, such as bread, coffee, and ice cream, become popular during the late twentieth century. Another Western influence has been the introduction of timesaving cooking methods. These include the electric rice cooker, packaged foods such as instant noodles, instant miso (fermented soybean paste) soup, and instant pickling mixes. However, the Japanese are still devoted to their classic cooking traditions. 3 FOODS OF THE JAPANESE Rice and noodles are the two primary staples of the Japanese diet. Rice, either boiled or steamed, is served at every meal. Noodles come in many varieties. Among the most popular are soba, thin brown noodles made from buckwheat flour; udon, thick white noodles made from wheat flour; and ramen, thin, curly noodles, also made from wheat flour (fermented soybean paste) and tofu (a soybean curd that resembles custard). Other common ingredients in Japanese food include bamboo shoots, daikon (a giant white radish), ginger, seaweed, and sesame seed products. Japanese pickles called tsukemono are served at every meal. Seafood is also plentiful in this island nation. Green tea is the national beverage of Japan, although black tea is also available. Sake (SAH-kee, wine made from rice, usually served warm) and beer are also very popular.

Japan is a nation known for its fantastic festivals and annual celebrations , but perhaps none is more famous than the festivities that accompany the arrival of the cherry blossoms each spring. From late March through early May, cherry blossoms bloom across Japan, welcoming spring with a burst of color unlike any other. For those teaching English in Japan, the arrival of the cherry blossoms is a certain highlight of their stay in Japan, one of the top job markets in Asia and the world for teaching English abroad. The beauty of the cherry blossom is a potent symbol of spring and rebirth in Japanese culture that has been celebrated throughout the ages. There are a variety of cherry blossoms, but the most popular and celebrated in Japan is a variety known as sakura, which does not produce fruit. Cherry blossom season in Japan generally begins in southern Japan in late March. Every year the Japanese Meteorological Agency tracks the cherry blossom season as it moves northward up the archipelago with the arrival of warmer spring weather. It commences in the subtropical island of Okinawa and typically reaches Kyoto and Tokyo at the end of March or the beginning of April, arriving in the northern island of Hokkaido several weeks later. The Traditions of Hanami The term Hanami refers to the thousand year-old Japanese custom of celebrating the blooming of cherry blossoms (and sometimes plum blossoms) and the rebirth of spring. Hanami literally means “flower viewing” and traditionally is celebrated over a picnic, perhaps a bottle of sake, or simply relaxing amidst the blossoming trees in a local park or garden with friends, family or a significant other. In addition, throughout spring in Japan, Hanami Festivals are held across the nation. Here some of the most famous locales for enjoying cherry blossoms across Japan: Hirosaki - The historic 17th-century castle of Hirosaki, which is surrounded by gardens and parks, complete with beautiful moats lined with more than 2500 sakura trees, is widely considered to be one of the most beautiful spots in Japan to admire the blooming of the cherry blossoms. Because Hirosaki is located at the northern end of the main Japanese island of Honshu, the local festival typically runs near the end of the season from April 23 to May 5. Nara Prefecture - Perhaps the most awe-inspiring cherry blossoms in Japan can be found in Nara Prefecture at Yoshino-Yama Mountain, a UNESCO World Heritage Site that is home to more than 30, 000 cherry trees. Cherry blossom celebrations in Nara are very spiritual in nature as the region is home to a variety of sites sacred to the Buddhist, Shinto and Taoist faiths, including many historic temples. The festival is held between April 10 and 12 each year. Osaka - The serene beauty of cherry blossoms can even be experienced in heart of Japan's most most modern and urban cities. In Osaka, the 17th-century Osaka Castle is surrounded by thousands of cherry and plum blossoms and the Osaka Mint Bureau, which oversees the production of coins and medals in Japan, hosts gardens that are home to more than 100 different varieties of cherry blossoms. The grounds are typically closed to the public, but during one week a year at the height of sakura blossom in mid-April the famous tree-lined walkway is open to the general public. Ueno Park, Tokyo - The famous Ueno Park in central Tokyo, adjacent to Ueno Station, becomes an oasis of stunning natural beauty in the heart of the the world's largest city each year when spring arrives and 1, 200 cherry trees burst into bloom. Other top locales in the Japanese capital for viewing the cherry blossoms include the Zoological Gardens (founded in 1882, it is the oldest zoo in Japan), the National Science Museum and the Tokyo Museum. The city-wide festival opens on March 28 and the best viewing is typically between April 5 to the 14. Each spring the stunning natural beauty of the spring cherry blossoms becomes intertwined with the rich and ancient culture of Japan to produce an spectacle like no other. Teaching English in Japan provides a once-in-a-lifetime opportunity to experience this amazing combination of culture and natural beauty as a local! Want to Learn More about Teaching English in Japan & Around the World? Request a free brochure or call 773-634-9900 to speak with an expert advisor about all aspects of teaching English in Japan and around the world, including TEFL certification, the hiring process, salaries, visas and more.

10. “Why Are Some People Wearing Surgical Masks?” This may be the first thing you notice on your visit. Don’t panic! There’s no disease going around. The Japanese wear surgical masks to avoid colds and other bacteria, but usually they’re worn if a person is already sick and wants to protect others. If you have a cold or catch one in Japan, be respectful and wear a mask as you travel. You can purchase them in any grocery or convenience store. And don’t forget: 100 yen stores sell almost everything you might have forgotten or not known you’d need! 9. “How Do They Keep the Country So Clean?” Do not litter while visiting Japan. I repeat: Do not litter! The Japanese take great pains to keep their cities clean. You can trust that stores and restaurants are also held to this high standard. Most restaurants will ask you to remove your shoes before entering through the lobby. Shoes are seen as especially dirty because they touch the ground all day. As a guest in a Japanese household, you’ll be given guest slippers, but at restaurants your socks will suffice. If you need to use the toilet, bathroom slippers are provided. 8. “If Japan is So Clean, Why Are There No Trash Cans?” In Japan, too many trash cans are dangerous in crowded areas. You’ll have to hold onto your garbage until you find one. Trash cans are usually grouped together in an open space. But hold on! Recycling is a major source of pride to the Japanese, and they recycle almost everything. Remember: Observe the procedures (notice the pictures on the cans) and recycle trash properly. 7. “Why is Everyone So Quiet All the Time?” There is a time and a place for everything in Japan –– except blabbering loudly in public. In general, use an ‘indoor voice’ outside. This is hard for Westerners because we often speak loudly. Even if you think you’re speaking quietly, you’re probably not. Remember: Do as the Japanese do! If everyone is silent on the train, be silent also. Sure, say a few things to your friend; just keep it down. 6. “Why is Nobody Accepting My Tips?” Nobody tips in Japan. Ever. In fact, tipping is seen as a rude gesture. Don’t be surprised if a waiter or taxi driver hands your tip-money back. So what’s the deal? In Japan, nobody believes they deserve monetary incentive for doing a good job. If you try tipping them extra, it’s like bribing them to ‘do better.’ But don’t worry. The Japanese know you’re probably unaware of this, and won’t take it personally. If you try giving them a few extra yen, they’ll just hand it back and smile. No harm done. 5. “How am I Ever Going to Find My Way Around?” Trust me, the subway is way easier than you think, but here are some tips to help you navigate the system. First, try walking to the ticket booths and saying to the employees inside: “Sumimasen. Eigo no mappu wo arimasuka?... Arigatou gozaimasu!” Excuse me. Is there an English map? ... Thank you so much! (Sue-mi-ma-sen. Ay-go no mah-pu o ah-ri-ma-ska? Ah-ri-ga-toe go-zai-mahss!) Once you’ve got an English map, find your location. Then, trace a line along the rails leading to your destination. The number listed next to the destination is how much your ticket costs. Insert the amount into the ticket machine, take the ticket that pops out, and feed the ticket into the machines where you board. Most trains have screens that show destinations in English. The stops will usually be announced in English over the intercom, too. Remember to switch trains when necessary! If you do run into trouble, use these phrases to help you out. “Sumimasen. wa doko desuka?”

During the New Year’s holidays, many Japanese eat osechi ryōri, a collection of traditional foods developed during the Heian Period (794-1185). It originally consisted of fish or vegetables simmered in soy sauce and sweet mirin but, as the years passed, other foods were incorporated into the compendium of dishes, including those that had symbolic significance for health, longevity, fertility and good fortune. In 1988, the year I first came to Japan, the tradition of making osechi ryōri from scratch was already on the wane. Other New Year’s holiday customs, particularly visiting the homes of close friends and relatives on the first days of January, were still firmly in place, but within a decade, even these were becoming rare. Fewer and fewer families had a familial farmhouse to return to, and the design of new houses didn’t — and still doesn’t — encourage visitors. No one would think of walking into a modern Japanese house or apartment without knocking and then announcing themselves by shouting “Gomen kudasai!” (“Sorry, is anyone home?”). Today’s houses remain locked and almost hermetically sealed, unlike the farmhouses that allow air to flow freely between outside gardens and inside rooms. In the days when farmhouses were more prevalent, all members of the family — including the men — would clean their large and dusty house at the end of each year. Papered wooden-framed doors were meticulously cleaned or repapered and a damp cloth was taken to every surface of the house. This kind of comprehensive yearly clean has become less necessary in the airtight apartments of modern Japan. Osechi ryōri was typically prepared during this period of housecleaning. Preparing so much food, particularly food that would keep without refrigeration, meant that the women could take a break along with the rest of the family in early January. Also, when friends and relatives would visit during the first three days of New Year, osechi ryōri would be brought out and served, so no one needed to worry about cooking. There are two other reasons why this type of food was prepared in advance. One is that the use of fire was banned in early January to prevent accidents while people moved from house to house. Fires were only used on the morning of Jan. 1 to prepare ozoni, a traditional soup containing mochi (pounded rice cakes). The second is that shops were closed during the new year holiday and, without means to keep food from going bad, families needed dishes that would keep for several days. Refrigeration and fires may no longer be a concern, but many Japanese families continue to prepare an assortment of osechi ryōri-style foods. My mother-in-law always made at least two varieties of sweet-simmered beans and kuri kinton (mashed sweet potato and chestnut) as well as tazukuri, sticky and sweet dried sardines flavored with dark soy sauce. Sometime during the first few years after marrying my Japanese farmer husband almost three decades ago, my mother-in-law gave up preparing tazukuri, which had been the quintessential New Year’s food for us. Most likely she stopped because the effort of cooking outweighed the lack of enthusiasm among the younger members of the family. Nowadays, families around Japan often rely on stores for their osechi ryōri — even my mother-in-law ordered a tiered set from our local convenience store one year at the cost of ¥10, 000. Department store sets range from about ¥13, 000 to ¥43, 000, and typically serve a family of two to four. For around ¥650, 000, well-heeled families can enjoy osechi ryōri packed in jubako (stacked lacquer boxes) prepared by Kitcho, a venerable Japanese restaurant in Kyoto. Since we cook our meals from scratch and I am not a fan of bento-style foods, I had never been tempted to purchase store-made osechi ryōri. Last year, however, I ordered a set out of curiosity. Kanji Nakatani of Soba Ro, in the town of Honjo, Saitama Prefecture, prepares nearly 100 osechi ryōri sets each year. Rather than using traditional jubako, he nestles his food in deep ceramic plates commissioned from local potter, Isao Kimura. Each year, Nakatani incorporates new ingredients into an assortment of orthodox recipes to create a unique platter. And each set is accompanied by a pack of freshly rolled uncooked soba noodles and a container of dipping sauce for making toshikoshi soba (buckwheat noodles eaten on New Year’s Eve for good luck). Last year, Nakatani’s osechi ryōri included fish terrine, kuri kinton, shrimp dumplings, sweet miso-broiled Spanish mackerel, simmered abalone with dashi gelee, braised beef tendons, chicken loaf, sweet yuzu citrus paste, grilled duck breast, chicken liver, dashimaki tamago (rolled omelet). Then there are the symbolic foods: black beans for health, karasumi (home-cured mullet roe) for fertility, boiled shrimp — resembling the bent shape of an old man — for longevity, and a small sprig from a kinkan (kumquat) tree for prosperity and to keep the ingredients fresh.

Japanese elementary schools strive to instill those values in their students, placing a premium on their transmission that exceeds their zeal to teach reading, writing and arithmetic. This heavy emphasis on socializing children is the bedrock of Japanese society and is credited, at least in part, with producing the low rates of juvenile crime rates, teenage pregnancy and drug abuse that Japan enjoys. Let's not pretend that children recognize the show's subtleties. The aim of Pokemon (the name is short for ''Pocket Monsters''), as far as they're concerned, is to collect all 151 creatures, become a master trainer and win battles - none of which, by the way, ever result in death. Death occurs only when Pokemon trainers, the humans, fail in their duties. Ash, Misty and Brock are the central human characters of the show, and they all understand that capturing a Pokemon is not enough. Becoming a real trainer takes compassion and responsibility, although there is a Pokemon Center in town where ailing Pokemon can go to recuperate if their budding trainers fail to live up to their obligations - and where they absorb lectures about being nice to their Pokemon. Take the episode where Charmander, a sort-of dinosaur, whose power lies in its ability to shoot fire from his tail, almost dies. Charmander's master has abandoned it (Pokemon have no sexual identity), leaving it sitting in the rain with a tail almost out of firepower. If the tail goes out, Charmander will die. But Ash comes to the rescue, even though this particular Charmander (the name connotes a sort of breed, not an identity) is not his responsibility. He tolerates jarring electric shocks emitted by Pikachu, the sassy little yellow Pokemon that is his sidekick. The same kind of patient tending can be seen here at the playground, where older children tend to look out for younger ones, to tolerate their piques and help them learn to use the slides and swings. The relationship between Ash and Professor Oak, the ultimate authority on Pokemon, is very much like that of deshi to sensei, or student to teacher, the ubiquitous junior-senior relationship that pervades Japanese institutions. The older sensei offers friendship, advice and guidance to the deshi, who returns it with gratitude, respect and loyalty. Even Pikachu rewards Ash's care with unerring loyalty, and by fighting far stronger Pokemon and suffering injuries on his behalf. The factionalism of Japanese politics, the tradition of seniority-based pay, the hierarchical nature of organized crime here all reflect this sensei-deshi relationship. YET it is not Professor Oak who corrects Ash or criticizes him. Rather, it is Ash's peers who, in classic Japanese style, point out his errors and run to his assistance when he finds himself in a jam, as he often does. In the same way that Japanese elementary school classes have been broken into small groups for problem solving, Ash and his friends work as a team, resolving their conflicts without appeal to the teacher. So as parents brace for the movie, which will surely unleash another wave of card-trading hysteria, it may be some small comfort to remember the hidden values. In trading cards, children learn negotiating skills, cooperation, value judgment and the thrill of human interaction that is increasingly lost in this virtual, wired world. Or they learn materialism and cheating. But that's a non-Pokemon story.

Japan Table of Contents Contemporary Japan is a secular society. Creating harmonious relations with others through reciprocity and the fulfillment of social obligations is more significant for most Japanese than an individual's relationship to a transcendent God. Harmony, order, and self-development are three of the most important values that underlie Japanese social interaction. Basic ideas about self and the nature of human society are drawn from several religious and philosophical traditions. Religious practice, too, emphasizes the maintenance of harmonious relations with others (both spiritual beings and other humans) and the fulfillment of social obligations as a member of a family and a community. Empathy and Human Relations In Japanese mythology, the gods display human emotions, such as love and anger. In these stories, behavior that results in positive relations with others is rewarded, and empathy, identifying oneself with another, is highly valued. By contrast, those actions that are antisocial, or that harm others, are condemned. Hurtful behavior is punished in the myths by ostracizing the offender. No society can exist that tolerates significant antisocial behavior in the long term, but Japan is among the societies that most strongly rely on social rather than supernatural sanctions and emphasize the benefits of harmony. Japanese children learn from their earliest days that human fulfillment comes from close association with others. Children learn early to recognize that they are part of an interdependent society, beginning in the family and later extending to larger groups such as neighborhood, school, community, and workplace. Dependence on others is a natural part of the human condition; it is viewed negatively only when the social obligations it creates are too onerous to fulfill. In interpersonal relationships, most Japanese tend to avoid open competition and confrontation. Working with others requires self-control, but it carries the rewards of pride in contributing to the group, emotional security, and social identity. Wa , the notion of harmony within a group, requires an attitude of cooperation and a recognition of social roles. If each individual in the group understands personal obligations and empathizes with the situations of others, then the group as a whole benefits. Success can come only if all put forth their best individual efforts. Decisions are often made only after consulting with everyone in the group. Consensus does not imply that there has been universal agreement, but this style of consultative decision making involves each member of the group in an information exchange, reinforces feelings of group identity, and makes implementation of the decision smoother. Cooperation within a group also is often focused on competition between that group and a parallel one, whether the issue is one of educational success or market share. Symbols such as uniforms, names, banners, and songs identify the group as distinct from others both to outsiders and to those within the group. Participation in group activities, whether official or unofficial, is a symbolic statement that an individual wishes to be considered part of the group. Thus, after-work bar hopping provides not only instrumental opportunities for the exchange of information and release of social tensions but also opportunities to express nonverbally a desire for continued affiliation. Working in a group in Japan requires the development of successful channels of communication, which reinforce group interdependence, and the sense of difference from those who are not members of the group. Yet social interaction beyond that which occurs with individuals with whom one lives and works is a necessity in contemporary society. If the exchange is brief and relatively insignificant, such as buying a newspaper, anonymity will be maintained. But if the relationship is expected to continue over a long period, whether in business, marriage, employment, or neighborhood, great care is likely to be invested in establishing and maintaining good relationships. Such relationships are often begun by using the social networks of a relative, friend, or colleague who can provide an introduction to the desired person or serve as nakodo (go-between). The nakodo most often refers to the person (or people) who negotiates marriage arrangements, including checking each family's background, conveying questions and criticisms, and smoothing out difficulties. But this kind of personal mediation is common in many aspects of Japanese life. Group membership in Japan provides enjoyment and fulfillment, but it also causes tremendous tension. An ideology of group harmony does not ensure harmony in fact. Japan is an extremely competitive society, yet competition within the group must be suppressed. Minor issues are sometimes dealt with by appeals to higher authority, but they may well smolder unresolved for years. Major problems may be denied, especially to outsiders, but may result in factions or in the fissioning of the group. It is often the individual, however, who bears the burden of these interpersonal tensions. This burden is reflected in high rates of alcohol consumption and of minor, sometimes psychosomatic, illnesses. Many Japanese cope with these stresses by retreating into the private self or by enjoying the escapism offered by much of the popular culture. The Public Sphere: Order and Status It is difficult to imagine a Japanese vision of the social order without the influence of Confucianism because prior to the advent of Chinese influence in the sixth century, Japan did not have a stratified society. Confucianism emphasizes harmony among heaven, nature, and human society achieved through each person's accepting his or her social role and contributing to the social order by proper behavior. An often quoted phrase from the Confucian essay "Da Xue" (The Great Learning) explains, "Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy." This view implies that hierarchy is natural. Relative status differences define nearly all social interaction. Age or seniority, gender, educational attainment, and place of employment are common distinctions that guide interaction. Without some knowledge of the other's background, age and gender may be an individual's only guidelines. A Japanese person may prefer not to interact with a stranger, to avoid potential errors in etiquette. The business cards or calling cards so frequently exchanged in Japan are valuable tools of social interaction because they provide enough information about another person to facilitate normal social exchange. Japan scholar Edwin O. Reischauer noted that whereas Americans often act to minimize status differences, Japanese find it awkward, even unbecoming, when a person does not behave in accordance with status expectations. The Japanese language is one means of expressing status differences, and it contributes to the assumption that hierarchy is natural. Verb endings regularly express relationships of superiority or inferiority. Japanese has a rich vocabulary of honorific and humble terms that indicate a person's status or may be manipulated to express what the speaker desires the relationship to be. Men and women employ somewhat different speech patterns, with women making greater use of polite forms. Certain words are identified with masculine speech and others with feminine. For example, there are a number of ways to say the pronoun "I, " depending on the formality of the occasion, the gender of the...

The other answers I've seen here are all correct, or at least they jibe pretty well with my observations. There are a couple of things I have noticed that others have not mentioned. In 1975 I was on a Fulbright and the main objective was research for a year in Taiwan, but there were some experts on my topic in Japan as well, so I spent the summer in Kyoto. I just showed up with one letter of introduction to one scholar, and my own initiative. I found an inexpensive hotel in the vicinity of Kyoto U. and went out for dinner. With my minimal Japanese I had trouble with the menu and with ordering at Takasago, an inexpensive restaurant frequented, it turned out, by students and others without lots of money. A Japanese guy came over to help me out. His English was good. It turned out that he lived in a house the second floor of which was filled up with small individual tatami covered rooms, just room enough for a small closet, a desk, and maybe a couple of tatami free of other stuff to sleep on. There was one room with no occupant for the summer. I spent the summer with this guy and his friends, and when I was ready to go on to Taiwan they wanted to have a sort of going-away beer blast for me atop Daimonji 大文字 (?), a sort of large hill or small mountain nearby. I suggested I might like to have another guy who lived in our area, also a student at Kyotodaigaku, go along with us. My original friend/group leader rapidly shook his head "no" and then proceded as though nothing had happened. I understood that he didn't want to include an out-group person into the in-group assembly that he was arranging, and that he felt he could not say this "in the clear." I've read about the in-group and out-group phenomenon since. It seems to involve a lessening of the need to put on an entirely formal and proper persona while in company of one's in-group, and a wariness of doing anything slightly relaxed or self-revealing when with any out-group people. Revelation of any mittomonai tendencies seems to be a very big deal in Japan, and I wonder whether or not being drunk is one way to avoid any onus for behaving in any less than impeccable way. Could that be why in-group meetings after work involve drinking? I don't know. I also noticed that my Japanese friends seemed to be much more sensitive than an equivalent group of either American or Chinese people to things one might do that could give people a reason to laugh at them. I remember as a child going into the school building one morning and needing to remove my snow suit.The top came off without problems, but when I tried for the bottom part I hooked my thumbs around both my snowsuit and my regular trousers, leaving me standing there with trousers a mid staff and my jockey shorts exposed. There were howls of laughter from the entire class. I probably blushed, but I was not guilty of any sin or crime, and the whole thing was over as soon as I got my trousers back up where they belonged. I have a feeling that a person raised in the Japanese culture might not have passed over this kind of thing quite so easily, assuming that accidentally pulling your pants down was something that would make everybody laugh at you. I'm not sure that my example is a good one, but Ruth Benedict in Chrysanthemum and Sword discusses the same general sort of thing, if I remember correctly. Another difference: Several times during the year or so that I lived in a grad-school dorm in Taiwan I heard absolutely furious verbal outbursts between two students who were angry with each other. As a university teacher in the US I have had knowledge of students who have gotten into real fist fights. Taiwan students would lose so much face by resorting to physical violence that I never heard of such behavior among them. In Japan I never saw the slightest sign either of verbal or physical assault.