The Sound of Japan : The Miyakobushi Scale

 You have likely heard music that sounds unmistakably Japanese. More often than not, this distinct sound is born from a traditional pentatonic scale known as the In scale(陰音階), or the Miyakobushi scale(都節音階).


First, take a listen to the Miyakobushi scale for yourself.



As you can hear, it is a five-note scale consisting of Mi, Fa, La, Ti, and Do.



If you play using only these five notes, anything you play will instantly take on a Japanese flavor. If you happen to have an instrument handy, why not give it a try?


When it comes to iconic songs utilizing this scale, “Toryanse” immediately comes to mind. 


(Lyrics) 

通りゃんせ 通りゃんせ

ここはどこの 細道じゃ

天神さまの 細道じゃ

ちっと通して 下しゃんせ

御用のないもの 通しゃせぬ

この子の七つの お祝いに

お札を納めに まいります

行きはよいよい 帰りはこわい

こわいながらも

通りゃんせ 通りゃんせ 


Come through, come through,  

Where does this narrow pathway lead? 

It is the narrow pathway of the Tenjin Shrine. 

Would you kindly let us pass?

Those with no business here shall never pass through. 

We have come to offer a talisman for this child’s 7th year.

The road going there is pleasant, but the road coming home is arduous. Arduous though it may be, come through, come through.

 

Now, I will play the accompaniment,

so let's sing along with the recorder♪


Piano and Recorder by Umineko


This traditional nursery rhyme is believed to have originated in the Edo period. It is famously sung during a children's playground game similar to "London Bridge is Falling Down," where two children form an arch for others to pass under. Because of its slightly eerie tone, the song has sparked numerous urban legends over the centuries, ranging from tales of hidden treasure to spirited-away children. Interestingly, this melody was also historically used for pedestrian crossing signals across Japan to assist the visually impaired, though it is slowly being replaced by bird calls today.



Goodbye, Mai-chan

 "I’m thinking of finally getting rid of your old study desk. Could you come home and sort out what you want to keep?"

It was just the other day that I got that call from my mother. My parents are in their seventies now, and they want to start decluttering the house to tie up loose ends for their twilight years. My old bedroom at my parents' house was eerily quiet, looking exactly as it did the day I moved out, as if time had simply stopped in that one specific square of the world. The afternoon sun spilling through the gap in the curtains hasn't changed a bit. My bookshelf and the CDs crammed into it are completely untouched. Seeing them brings a rush of teenage memories; oh right, I used to listen to that stuff.


My wooden study desk sat quietly in the corner of the room. I sat in the chair I hadn't used in decades and ran my hand over the slightly dusty desktop. I pressed the large red, green, and blue buttons for the desk lamp, but it didn't turn on. It was unplugged, of course, but I didn't want to plug it in and see if it still actually worked. Faded prize stickers from old snacks were still clinging to the edge of the desk, no doubt slapped on there by a much younger me. When I pulled open the drawers, a haphazard assortment of relics peeked out from the back: an old purikura photo-sticker book, worn-down pencil stubs, and a tiny glass bottle of those scented beads that were all the rage in elementary school. Feeling like I was unearthing a time capsule, I took them out one by one. The black pencil smudges staining the bottom of the drawer and the smell of aged wood instantly transported me back to the air of my childhood.


Among that pile of junk was a single old postcard. Dog-eared and slightly smudged with pencil, it was from "Mai-chan," a friend who had moved away to a distant prefecture when we were in elementary school. The address on the front and the writing on the back were both penned in that distinctly round, childish handwriting. On the reverse side was a horse drawn painstakingly in colored pencil, accompanied by a brief message: "Take care." This year is the Year of the Horse. This postcard was from exactly three zodiac cycles ago. This slightly faded piece of paper had been sitting here for thirty-six whole years.


Mai-chan was a petite girl, but so active she could easily hold her own against the boys. When the lunch bell rang, she was always the first one sprinting out, her fine, short hair bouncing. We used to play together on the playground equipment in the schoolyard and collapse into fits of laughter over the silliest things. Yet, regardless of the season, those small hands of hers were always clad in white cotton gloves. Perhaps it was hand eczema. A few times while we were playing, I caught a glimpse of raw, red skin painfully peeking out from the cuffs of her gloves. Even so, I never once asked her what was wrong. In my child's mind, I think I sensed it was an unspoken boundary. I was too young to truly understand the pain she carried, and more than anything, I was terrified of stepping into whatever shadows might have lurked behind her bright smile.



She lived in the company housing complex that spread out at the foot of the mountain. Alongside the road leading to the complex ran the tracks of the old copper mine railway. It was a landscape steeped in the atmosphere of the Showa era, with uniform rows of identical wooden terraced houses. I visited her home there a few times. Stepping up over the raised wooden threshold from the entryway, we would spend hours chattering endlessly in her room, a small but incredibly cozy, south-facing space soaked in sunlight.


Taking detours on the way home from school was another of our great joys. Still wearing our yellow school hats and carrying our red backpacks, the two of us often frequented a tiny candy shop everyone called "Okiya." It was a decrepit wooden building that looked like it might tilt over at any moment. By late afternoon, blocked by the mountain's shadow, the rather dim interior was crammed wall-to-wall with cheap sweets. It was run entirely by a quiet old woman who lived alone, always sitting in the tatami room at the back of the store. I remember one time we played the bouncy ball lottery there. You'd pull a paper slip out of a plastic container, and depending on your number, you'd win a bouncy ball of a certain color and size. We used to play with those bright lumps of rubber all the time, dropping them onto the gritty 80’s asphalt and watching them ricochet wildly into the air. That day, I drew a dud, a completely ordinary, tiny, solid-colored ball. While I was sulking, Mai-chan managed to hit the jackpot: a beautiful, marble-patterned bouncy ball as big as a child’s fist.


"Here, you can have it!" 


Her eyes crinkling with joy, she didn't hesitate for a second before pressing that massive ball into my hands. I can still vaguely remember the slightly stiff texture of her white cotton glove, the feel of her small but strong fingers, and the proud, triumphant look on her face.


By the time I left for university, my hometown had undergone massive redevelopment. The company housing where she lived began to be demolished shortly after the year 2000, and today it’s been entirely paved over by new scenery, leaving not a single trace behind. The townscape has changed so drastically that I couldn't even tell you where "Okiya" used to stand. Much later, well into adulthood, I learned that the word okiya historically referred to a geisha or courtesan boarding house. That dark, old building where the old woman quietly minded the store alone... Could it be that she herself was involved in that line of work in her youth, and the name of that little candy shop was a lingering echo of her past? The truth is lost to time now. Only the dimness of that shop at dusk remains etched in my memory.


Mai-chan moved away to a distant prefecture at the end of the second term, on a bitterly cold, windy day in December. It was the kind of freezing day where the sky was a heavy, leaden gray and your breath bloomed white in the air. Not long after that, this New Year's card arrived in my mailbox in January. That slightly clumsy, colored-pencil horse, and the words "Take care." The New Year's cards we exchanged that year were the very last things that connected us.


I lifted my eyes from the postcard and looked around my childhood room once more. Under some sky, somewhere in Japan, what kind of adult has Mai-chan become? What kind of life is she living? Has she finally been able to take off those white cotton gloves? I have no idea where she is or what she's doing. But those memories from back then still remain at the very bottom of my heart, glowing with an undeniable warmth.


I stared quietly at the old postcard for a little while longer. The faded drawing of the horse seemed to be staring right back at me from the past. 


"Take care," 


I murmured softly, returning her own words to her across a gap of thirty-six years. And then, I gently dropped the card into the trash can.


Goodbye, Mai-chan.


Reflections on Constitutionalism on August 15

 On August 15, the 81st anniversary of the end of World War II, a spokesperson for the Chinese Foreign Ministry issued a statement of fierce protest and condemnation regarding Prime Minister Sanae Takaichi's ritual offering (玉串料 tamagushi-ryo) and her cabinet members' visits to Yasukuni Shrine, labeling it a “challenge to the post-war international order.”

the sunflower that’s taller than me

In considering this issue, I would first like to look back at its historical background. When Japan and China normalized diplomatic relations in 1972, China waived its demand for massive war reparations. This decision was grounded in the logic of separating the military from civilians, the idea that a handful of militarists who planned and led the war were the culprits, while the general Japanese public were victims. However, Class-A war criminals were secretly enshrined at Yasukuni in 1978—a fact that became widely known to the public through news reports in 1979. Consequently, Emperor Showa ceased his visits to the shrine. The situation escalated further in 1985 when Prime Minister Yasuhiro Nakasone made an official visit, prompting explicit condemnation from China for the very first time.

Next, we need to understand the real nature of this problem. It is not a matter of diplomatic consideration for neighboring countries, but rather Japan’s legal constraints, such as the principle of separation of church and state. This is because, in order to ensure that constitutionalism functions properly and to maintain long-term social stability, those in power must also strictly adhere to these principles. 

Wise politicians will be cautious about fettering the governments with restrictions that cannot be observed, because they know that every breach of the fundamental laws, though dictated by necessity, impairs that sacred reverence which ought to be maintained in the breast of rulers towards the constitution of a country, and forms a precedent for other breaches where the same plea of necessity does not exist at all, or is less urgent and palpable.

(Quoted from “Federalist No. 25”)

Put another way, there is a good chance that public leaders' formal visits to Yasukuni Shrine are against the Japanese Constitution. Since the Religious Corporations Law was passed in 1951, Yasukuni Shrine has been formally recognized as a "religious corporation." Additionally, the Constitution's Article 20, Paragraph 3 clearly requires a rigorous separation of church and state,

Article 20. Freedom of religion is guaranteed to all. No religious organization shall receive any privileges from the State, nor exercise any political authority.

2. No person shall be compelled to take part in any religious act, celebration, rite or practice.

3. The State and its organs shall refrain from religious education or any other religious activity.

In contrast, pre-war Imperial Japan relied on the sophistry known as the "Shrine Non-Religion Theory." The Meiji government positioned Shinto as the pillar of state governance, effectively On the other hand, pre-war Imperial Japan depended on a sophisticated theory called the "Shrine Non-Religion Theory(神社非宗教論)." State Shinto was essentially established by the Meiji government, which made Shinto the cornerstone of state rule. They said that “Shinto is not a religion, but a public teaching of the state (治教) based on reverence for the Emperor." They established shrines as public institutions by prohibiting Shinto priests from participating in obviously religious activities. As a result, the government was able to actively promote State Shinto while pretending that they were "not violating the separation of religion and state." Such perverted reasoning is obviously untenable in the present day.

Now, the principle of the separation of religion and state does not, in itself, directly guarantee individual rights. The prevailing constitutional interpretation is that while the first half of Article 20, Paragraph 1 directly guarantees the fundamental human right to "freedom of religion," the latter half of Paragraph 1, as well as Paragraph 3, serve as an "institutional guarantee." By legally securing the institutional separation of state and religion, they indirectly ensure freedom of religion.

The vulnerability of protecting rights indirectly through an institutional guarantee lies in the fact that the impending crisis remains largely invisible until an individual's rights are directly violated. A politician's visit to Yasukuni will not immediately take away our freedom of religion any time soon. But ignoring the deterioration of the institutional barrier between the state and religion may eventually allow the state to meddle in our deepest personal beliefs. As the sovereign people, we must hold our leaders responsible for ensuring that the Constitution is strictly adhered to and that no departure is allowed in order to safely safeguard the universal value of fundamental human rights.


Japanese Cuisine and German Beer: The Harmony of the Japanese National Anthem

  A little while ago, I wrote a blog post about the miyakobushi scale, one of the scales used in Japanese music. While I was at it, I thoug...