Who Decides When Japan Votes?

On January 23, 2026, the very day the regular Diet session is being convened, Prime Minister Takaichi is dissolving Japan's House of Representatives.

「国民の皆様、私は、本日、内閣総理大臣として、1月23日に、衆議院を解散する決断をいたしました。なぜ、今なのか。高市早苗が、内閣総理大臣で良いのかどうか、今、主権者たる国民の皆様に決めていただく、それしかない。そのように考えたからでございます」

"My fellow citizens, as Prime Minister, I have decided today to dissolve the House of Representatives on January 23rd. Why now? The only way forward is to let you, the sovereign people, decide here and now whether Sanae Takaichi should serve as Prime Minister. That is the conclusion I have reached.”

However, this rationale for dissolution raises institutional concerns. Japan operates under a parliamentary cabinet system, where the Prime Minister is not directly elected by the people. Article 66 of the Constitution stipulates that the Cabinet bears collective responsibility to the Diet for the exercise of executive power, meaning the source of the Prime Minister's legitimacy lies not in "direct popular mandate" but squarely with the Diet. It is not the voters but Diet members who ultimately decide who should serve as Prime Minister, and that judgment has already been expressed through the prime ministerial nomination process. Nevertheless, framing the dissolution as “asking the people whether Sanae Takaichi should be Prime Minister” skips over a fundamental premise of parliamentary democracy. It portrays a House of Representatives election as though it were a personal vote of confidence in the Prime Minister. In this regard, questions remain about where exactly the institutional justification for this dissolution lies.

At the press conference, she also announced the election timetable, the official campaign would begin on January 27, with voting scheduled for February 8. In Japan, members of the House of Representatives nominally serve four-year terms, but those terms are cut short whenever the chamber is dissolved (Article 45 of the Constitution). Once dissolution occurs, Article 54 sets a rapid constitutional clock in motion, a general election must be held within 40 days of dissolution, and the Diet must be convened within 30 days after the election.

In other words, dissolution is not a mere political event. It is an institutional switch of enormous weight, one that forces voters, under intense time pressure, to decide what exactly they are being asked to endorse.

Yet Japan’s practice of dissolving the lower house has long been noted as unusual among democratic systems. The central issue is how easily the prime minister can control the timing of dissolution, turning election dates into instruments of political strategy. Japan’s Constitution lists “the dissolution of the House of Representatives” in Article 7 as one of the Emperor’s ceremonial acts of state, while Article 69 explicitly provides that, if a no-confidence motion is passed, the cabinet must either resign or dissolve the House within ten days.

A dissolution under Article 69 is relatively clear, it has defined conditions and constraints.
A dissolution under Article 7, by contrast, specifies no conditions at all.

Despite this, postwar Japan has accumulated a political practice in which the Emperor formally dissolves the House based on the “advice and approval” of the cabinet, effectively allowing the prime minister to initiate dissolution at will. This so-called “Article 7 dissolution” has become routine. As a result, dissolutions have often functioned less as emergency responses to parliamentary deadlock and more as “strategic dissolutions”, timed for moments when the ruling party expects electoral advantage or when opposition forces are unprepared. Criticism of the “abuse of dissolution power” has accompanied this practice for decades.


A comparison with other democracies sharpens the picture. In the United States, there is no concept of dissolving the legislature at all, election dates are fixed, and the executive has no ability to manipulate electoral timing. In Germany, a chancellor cannot freely dissolve parliament, dissolution is possible only after a loss of confidence and requires the involvement of the federal president. The system is explicitly designed to prevent those in power from controlling election timing.

The United Kingdom offers a more complicated example. After introducing fixed parliamentary terms to curb prime ministerial discretion, it later reversed course with legislation in 2022, effectively restoring a system in which the prime minister may request dissolution from the monarch. In short, countries where prime ministers can lead dissolutions do exist. What makes Japan particularly problematic, however, is the lack of clearly defined constitutional conditions, a vacuum filled instead by political convention, allowing dissolution timing to become highly tactical and difficult to restrain.


Seen in this context, it is hardly surprising that Prime Minister Takaichi’s decision has drawn criticism as a “dissolution without a compelling cause.” What troubled me most was her explanation at the press conference. She stated:

「国論を二分するような大胆な政策、改革にも批判を恐れることなく、果敢に挑戦していきたい。だからこそ、政治の側の都合ではなくて、国民の皆様の意思に正面から問いかけるという道を選びました」

“I want to boldly pursue policies and reforms that may divide public opinion, without fearing criticism. That is precisely why I chose to ask the people directly for their judgment, not for the convenience of politics, but by confronting the will of the public head-on.”

At first glance, these words sound like a principled appeal to democratic legitimacy. The problem lies elsewhere: how concretely were these so-called “bold policies” presented to the electorate?
At the same conference, the prime minister spoke in broad terms about a “fundamentally new economic and fiscal policy” and a “major transformation of core national policies,” touching on themes such as enhanced intelligence capabilities, anti-espionage legislation, and what she calls “responsible proactive fiscal policy.” Yet what remained unclear was the level of detail necessary for voters to meaningfully decide whether they agree or disagree. What will be done, in what order, at what scale, and with what costs and trade-offs, all of this was left vague.

Some media reports have floated specific ideas, such as a temporary zero rate on food consumption tax. Even so, it is difficult to say that these individual proposals have been clearly organized and presented as the central themes of the dissolution.

Because elections must be held within the compressed timetable mandated by Article 54, clarity matters all the more. If dissolution is truly meant to “ask the people,” then what is being asked must be made explicit. To seek public trust while relying on abstract slogans, “we will implement it after we win”, and withholding concrete detail comes dangerously close, in legal terms, to a blanket mandate. A victory without clearly defined issues can be invoked to justify virtually any policy package as having received “the people’s approval.”

To dissolve parliament while calling an election “a test of the people’s will,” yet leaving the question itself deliberately blurred, risks using the outward form of democratic procedure to maximize the freedom of those who govern. I find that deeply unsettling...


Hinoe-Uma: The Year of Fire Horse

 Happy New Year.

The zodiac animal for this year marks 丙午(Hinoe-Uma), which comes around only once every sixty years.

This year’s 年賀状(Nengajo, New Year’s cards). I draw a clumsy horse by hand on each card and add a short message before sending them to friends.


What Is 干支 (Eto, the Japanese Zodiac)?

Strictly speaking, eto refers not just to the twelve zodiac animals, but to a much older calendrical system inherited from ancient China. It combines two separate cycles: 十干(jikkan, the Ten Heavenly Stems) and 十二支(junishi, the Twelve Earthly Branches).

In modern Japan, however, people usually think only of the twelve animals.

That explanation probably sounded more confusing than helpful, so let me break it down.


The 60-Year Cycle Explained Simply

The Ten Heavenly Stems consist of—unsurprisingly—ten elements, while the Twelve Earthly Branches consist of twelve.
At first glance, you might assume this creates a 120-year cycle (10 × 12). But both advance together, one step per year. The full cycle therefore repeats after 60 years, which is the least common multiple of 10 and 12.

The Heavenly Stems originated in ancient China and were used to describe time, direction, and the energies of the Five Elements: Wood, Fire, Earth, Metal, and Water.

Kanji Onyomi Kunyomi
kinoe
otsu kinoto
hei hinoe
tei hinoto
bo tsuchinoe
ki tsuchinoto
kanoe
shin kanoto
jin mizunoe
ki mizunoto

By the way, this is admittedly a niche aside, but anyone who has studied even a little law in Japan will find the Heavenly Stems oddly familiar. They often appear as placeholders for people’s names in legal problems, used in their 音読み(onyomi), not the zodiac-style 訓読み(kunyomi) ones. For example, 

甲 (the owner) sold his land to 乙 (the first purchaser), but the transfer of ownership was not registered.
Subsequently, 甲 sold the same land again to 丙 (the second purchaser). 丙 paid the purchase price and duly completed the registration of the transfer of ownership.

Meanwhile, when 乙 borrowed money from 丁 (a creditor), 乙 had agreed to establish a mortgage on the land in favor of 丁. However, because the mortgage was never registered, it cannot be asserted against third parties.

Later, 丙 offered the land as collateral to 戊 (a bank), and a mortgage in favor of 戊 was properly registered.

In this situation, can 乙 assert ownership of the land against 丙? Furthermore, does 戊’s registered mortgage take priority over 丁’s interest?



The Twelve Earthly Branches (Zodiac Animals)

Now, on to the better-known part: the twelve zodiac animals, each represented by a Chinese character.

Character Reading English
Ne Rat
Ushi Ox
Tora Tiger
U Rabbit
Tatsu Dragon
Mi Snake
Uma Horse
Hitsuji Sheep
Saru Monkey
Tori Rooster
Inu Dog
I Boar


Last year, 2025, was 乙巳(Kinoto-Mi).
The next Heavenly Stem after is , and the next Earthly Branch after is .
That brings us to 2026, 丙午(Hinoe-Uma).

By now, you can probably see how the combination of stems and branches completes a full cycle every sixty years.


The Dark Folklore of Hinoe-Uma

Hinoe-Uma has long been associated with deeply discriminatory folklore.
Women born in this year were said to be “hot-tempered,” “cursed,” or even “destined to bring ruin upon their husbands.” Some superstitions went so far as to claim they would “devour seven husbands.”

As a result, during the previous Hinoe-Uma year in 1966, Japan saw a dramatic drop in births—more than 25% fewer than the year before.

Changes in the number of births in Japan

It is hard to imagine many people in Japan in 2026 genuinely believing such superstitions.

That said, even in 1966, many women reportedly did not believe the folklore themselves. Still, they faced pressure from family and neighbors: “Why not just wait until next year?”
To avoid conflict, some postponed pregnancy anyway.

Given Japan’s already severe declining birthrate, one cannot help but wonder whether we will see even a slight echo of that pattern again this year.


For anyone still thinking about the legal problem mentioned earlier, the correct answer is as follows:

乙, who lacks registration, cannot assert ownership against , who has completed registration. Furthermore, ’s mortgage takes priority over ’s claim.

And on that note, I wish you a very calm, rational, superstition-free New Year.



Who Decides When Japan Votes?

On January 23, 2026, the very day the regular Diet session is being convened, Prime Minister Takaichi is dissolving Japan's House of Rep...