Japanese Culture Series 9: The Do

In Japan the Do (pronounced ‘dough’) spirit exhibits distinct Japanese cultural values as well as their unique way of learning. Originating from a combination of thought from Ancient Chinese Taoism as well as Zen Buddhism, Do literally means “the way” or way to be followed. The Do spirit follows a distinct pattern as follows:

1) A formal rule-bound pattern to be followed.
2) A constant repetition of the pattern.
3) Mastering the pattern through different levels.
4) Perfecting the pattern.
5) Going beyond the pattern, and becoming one with it.

Practice of whatever is being taught takes place in a setting which the student is to be quiet, respectful, obedient, and mirroring of the instructor. Whether it was learning art, weapons training, writing, the tea ceremony, or religious mantras the student simply had to follow set established patterns to learn from the teacher. In Taoism as well as Zen Buddhism little emphasis is placed on critical thought or intellectual reasoning, but rather on absorbing already established ideas set forth by the teacher through repetition. In this way Japanese thought differs dramatically from Western thought which prides itself on reasoning and analysis.

How can the Do spirit impact missionary work? On the positive side Japanese are very good at learning massive amounts of information in a short time. Because of the Do spirit, Japanese people are highly detail-oriented and dedicated in all things that they set out to accomplish. On the negative side Japanese people do not place high value on reasoning or intellect, so it becomes difficult to try to “convince” them of the truth through typical Western means. Also, in a church setting emphasis can be placed on doing many things without much thought placed on the “why”. Please pray that we can understand how to minister to those that have the Do mindset!

Ancient Japanese Christianity

In recent times a new R-rated Hollywood movie coming out by the name of Silence has been mentioned to me as something that I need to see as a missionary to Japan. This movie depicts a dramatization of Japan’s history when Jesuit priests as well as early Japanese Catholic converts were being tortured and killed for their beliefs. I have read plenty about Japanese martyrdom to be aware of what the movie is portraying and do not need to see a graphic R-rated movie about the subject! In a nation with no concept of forgiveness or grace it is not hard to imagine that brutality would be a regular practice a few hundred years ago.

However, I wanted to pass along some little known history about Japan. I read that Francis Xavier was able to see as many as 3 million converts to Catholicism in 16th Century Japan because of the foundation of Christianity that had already been laid by people hardly anyone knows of that came one-thousand years before his arrival!

My father-in-law gave us a Smithsonian Japanese Lecture Series which indicates that there were three major waves in Japanese history, in which Japan went from being an open country to a closed country. During the first wave, Japan was at the end of the ancient Silk Road, which made it a desirable trade location. Because of this apparently ancient central-Asian Christians came to live there! It is thought that these Christians were descendants of the converts of the disciples Thomas and Bartholomew who went far east as well as north to spread the Gospel. This ancient Assyrian as well as Indian church had many contacts throughout Asia including China, Korea, and Japan.

Currently, most Japanese are falsely taught that Francis Xavier was the first to come to Japan to introduce “Christianity”. However, as much research appears, that story is becoming harder to keep. If the story of Francis Xavier introducing “Christianity” from the West becomes dispelled, while the idea of ancient Christianity becomes accepted, then the notion that Christianity is a “Western” religion in Japan will be dismissed! This is important to missionary work, because it will help Japanese realize that Christianity came to Japan before Buddhism! Please pray that this information will make breakthroughs in Japan!

If you want read more about Japan’s very first Christians I’m enclosing a link to two articles:

Japan Times Article on Ancient Christianity

CBN Article on Ancient Christianity

Japanese Culture Series 8: Zoto

In the United States soon we will be celebrating Christmas, a real occasion for celebration of Christ’s birth often accompanied with the giving of gifts. However, in Japan, Zoto, or the custom of gift giving, strongly prevails in everyday life. On every important occasion gifts are given in great quantity all over Japan. From seasonal gifts such as during New Years when hundreds of cards are sent out as well as money gifts for children to ceremonial gifts of religious significance to gifts of occasion for certain phases of life such as graduations, the Japanese conscience is keenly aware of gift giving. As much as eighty-five separate occasions exist for which it is appropriate to give a gift. On average a Japanese salary man spends about $2300 a year on gifts! Why is such importance placed on gift giving?

In Japanese life gifts can be used to express congratulations, apologies, appreciation, consolation, and as necessary forms of obligation to maintain relationships. (On my first trip to Japan I learned the importance of giving a gift as a way to seek reconciliation after a social faux pas!) Though Japanese are often seen as people that do not verbally express themselves as often as other people groups, they are keenly aware of non-verbal communication to a very high degree. Relations can be better maintained through the giving of gifts in this type of society. For that reason when one travels throughout Japan a regular site is that of the gift shop. Regional gifts are especially prized. When a gift is not brought back from a journey or business trip for co-workers, family, and other groups they may be a part of, one can quickly be viewed as terribly inconsiderate!

So, how can this impact missionary work? Because Japanese people are very considerate in the area of gift giving and receiving they will generally take great time to appreciate a gift given to them. This can be advantageous for occasions to meet people for the purpose of evangelism as well as the giving out of Bibles in a formal way. Gift giving can be an in-roads into establishing a relationship with a stranger. On the negative side, because of the expectation of gift giving, costs can mount up when desiring to maintain relationships! Please pray for us as we navigate the gift giving world of Japan!

Japanese Culture Series 7: Shudan Ishiki

In Japanese thinking the concept of Shudan Ishiki or “group consciousness” is vitally important to every day life. Every interaction is closely tied to being aware of what the group thinks and does as opposed individual actions. In other words, in Japan, the group is more important than the individual. Two dominant categories exist in Japanese thinking: the uchi and the soto. Uchi being those inside the group (family and associates) and soto being those outside the group. Life consists of remaining in the uchi while avoiding soto status. Because Japanese people tend to think as a group, what benefits the group is seen as the correct thing to do, even if the individual suffers from the decision. For example, if a Japanese company decides that it is beneficial for the company to send a family to live in Mexico for the next three years then the individual will need to comply lest he face great shame and loss of employment!

Loyalty to the group is essential which can be good or bad depending on the group’s core values. Often times it is more important to retain group solidarity to maintain harmony rather than oppose the group even if opposition is the right thing to do. If an individual opposes the group, he risks being excluded from the group, which often times is unbearable for those living in a group-oriented society. A common saying exhibiting this in Japan is, “The nail that sticks up is pounded down”. The nail being representative of an individual.

How can this impact missionary work? In general a strong group culture tends to create a unified church. New decisions within a church tend to take a lot of time as everyone has to agree before it can be done. But, when the decision is made everyone is in agreement. Church discipline on the other hand may be difficult as maintaining harmony is vitally important, unless the power of the group could be used to help change the individual to fit group standards. However, there are some issues with group culture as well. In the instance of evangelism an individual may not want to become Christian because it would likely place him outside the group in his family structure if they are not Christian. (Even if becoming Christian is the right thing to do!) Once a certain level of comfort exists within an established group there appears to be little need to take risks that would threaten the group, which could be another hamper to evangelism. Please pray for us as we learn to work with the Japanese church!

Japanese Culture Series 6: Bushido

Perhaps more than any other term, Bushido is most commonly recognized by Americans when it comes to Japanese culture. Bushido or ‘way of the warrior’ has been dramatized by anime, manga, samurai movies, and war history. But what exactly is Bushido characterized as in modern Japan? First, some background:

From Japanese history during the Edo period a combination of Zen Buddhism and Confucianism created a moral and ethical system to govern the samurai class. Much like the feudal chivalry system known to the Western world, Bushido was a code that really dictated all aspects of life to its adherents. Among the concepts involved were those dictating interactions between people, property management, and governmental relations. For instance, great loyalty to one’s local ruler or overall government was essential in this teaching. Also, a system of honor to manage every day interactions was essential to the degree that it became more important than life itself. So then, when something deemed dishonorable occurred, rather than to dishonor oneself or family it was seen as more noble to take one’s own life through ritual suicide than to live through the great shame of being dishonored. How have these concepts passed into modern times?

In modern Japan Bushido has greatly contributed to the overall unique Japanese national character. This has both positive and negative connotations. Unquestioning loyalty to one’s leaders, honorable interactions with others, and avoiding shame at all costs have become essential elements of Japanese culture where it is said that a system needs to be maintained to ensure cooperation on a small island with a dense population. This has led to a mindset that values maintaining the system above the individual need which is seen as a lesser priority. Even in modern times suicide can still be glorified as an acceptable way to escape pain! Perhaps this is part of the reason why suicide rates in Japan are still highest among the modern world.

How can Bushido impact missionary work? Not only the issues from obvious romanticized views of suicide in culture, but also extreme unquestioning loyalty can be a hindrance to spiritual growth as it tends to close down clear communication in favor of maintaining harmony. Also, Bushido elements may sound good from a non-spiritual prospective, however they promote self-reliance upon the flesh to produce outward character change rather than inward reliance upon the spirit to produce outward change by yielding to God. Is a person trained by society to act a certain way genuine or acting to avoid shame of others? As in our own culture self-reliance must be countered with Christ-centered spirit reliance! Please pray for spiritual breakthroughs to occur as the Gospel reaches Japan!

Japanese Culture Series 5: Amae

In Japan the concept of Amae, or depending on the benevolence of others, strongly permeates society. This assumption of benevolence as well as strong sense of harmony helps to form part of the distinct Japanese culture. Because Japanese people are strongly communal there exists strong bonds as well as certain expectations within certain groups in society. In America there generally exists a similar sense of benevolence to others, but not to the extent that it impairs our desire to be independent, which is considered a great virtue in our society. However, in Japanese society the group is vastly  more important than the individual.

For instance, in one’s family Amae is strong because it is assumed that a family member can depend on benevolence much in the way that a baby can rely on its mother’s care. A close inner group such as the family is expected to extend this benevolence to other family members. This can also work in the reverse way to cause great guilt if a family member goes against the group’s wishes. For this reason Japanese people often have a difficult time saying no. Because of the fear of breaking a bond, a no answer must be exhibited carefully.

How can Amae be an issue? Many young Japanese men growing up prefer the comfort of the family group over the rigorous demands of Japanese society. These issues as well as others have created a class of men known as “Hikikomori” who decide rather to stay at home and rely on their family to take care of them. This is a serious issue in Japan as about 2 million men are staying at home rather than contributing to society! Amae can also present issues for missionaries.

How can Amae be an issue in missionary work? Often times the Amae relationship is expected from a pastor to a church member, which can greatly increase the amount of time he is to spend on sheparding, and therefore limit time for other responsibilities. Because of this expectation evangelism may be neglected not only due to time factors, but also because of the difficulty it takes for new people becoming a part of the group. As missionaries we will need prayer for how to balance our time spent helping both people in the church as well as those outside of the church. We will also need prayer to help people outside of the church transition into the church culture.

Japanese Culture Series 4: Giri

One of the most distinct difference between Japanese culture and Western culture is the concept of Giri. Giri, known as the social obligation of returning a gift or favor  to maintain harmony in relationships, still remains a strong force in daily Japanese life.

In ancient Japan small communities worked together to maintain rice farms. An obligation existed for each small community to help each other in time of need in order to ensure the survival of the community. So, if one farm needed help in some way the community would work together to help that farm. Later, the farmer being helped would be obligated to help others in the community. From this was developed a strong sense of social obligation to maintain harmony in order to keep balance in social relationships. If someone were to help you, you are obligated to help them in return. In comparison in American culture we have a similar concept, yet we do not expect someone to feel obligated to help us out of necessity if we help them.

In modern times this sense of Giri exists to maintain harmony in relationships. For instance, if someone gives a gift, then the other person must give an equal gift in return. If a gift is not given, then a strong sense of debt or obligation is felt until an equal gift is given in return. To lose Giri is to face strong social shame.

How can this be an issue in ministry? Here is an example: A person in our Japanese church died as a Christian, so their family thinking that the death rites would be like a Buddhist ceremony felt obligated to pay the church a large sum of money. When they found out that they would not have to do so according to Christian concepts, they felt obligated to maintain the harmony somehow. Therefore, they agreed to attend church out of obligation to their dead family member. Can you see how they would not be attending due to their own desire, but rather to maintain Giri? Many times Japanese do things out of obligation, so it is hard to determine if their motives are sincere when it comes to faith commitments. Please pray for our ability to discern.

Japanese Culture Series 3: Gambari

In American history what was known as the “Puritan Work Ethic” prevailed to later help spur the foundations of the Industrial Revolution which led to America’s great economic success. Deep within American culture existed the belief inferred from the Bible that disciplined hard work, ingenuity, and thriftiness would lead to success. In Japanese culture a similar concept of Gambari came about in the Meiji era which led to modernization as well as a powerful work ethic that eventually led to Japan’s economic superpower status in modern times.

Gambari essentially means to do one’s best or to continue on no matter what despite difficulty until one’s goals are achieved. This can be linked to great determination and a desire not to let others down. One is expected to have a Gambari spirit of determination in all aspects of life. This is almost equivalent to the American saying of “Don’t give up” or “You can do it!”, except that it has its own unique cultural connection. It is essentially used to keep people in check to constantly work hard no matter the condition. In Japanese history it was essential to work hard to survive lest one face certain starvation, become overwhelmed by the hardships of natural disasters, or face political turmoil that often existed. In modern times Gambari is essentially taught as the key to success in beating out others to get the placement in the best high schools, colleges, and jobs. This has placed great stress on Japanese people to this day.

While it may sound like a great attribute on the surface, Gambari certainly has a negative side to it as well. Because of the Gambari spirit people in Japan do not really have a concept of taking breaks, relaxing, or taking a vacation. In fact they can often have a hard time knowing what to do when presented with free time. Salarymen often die from over-work, having to work late hours every day of the week, and even forgoing holidays! This has also been linked to fanatically participating in cults as well as the culture that led to militarism in Pre-WW2 Japan. However, the new Japanese generation has started to rebel against this idea in many ways by dropping out of school and society. This has caused concern for the future of this nation!

How can this impact Missionary work? Unlike the “Puritan Work Ethic” there is no balance in Japan to help temper the spirit of doing constant tasks, which has unfortunately spilled over into Japanese Christianity. It is a real challenge for Japanese to become more like Mary than Martha. (Luke 10:38-42) We as missionaries must patiently endure this cultural aspect while demonstrating that it is perfectly acceptable to rest, as well as spend time with family. Please pray for us to respectfully be able to live a balance of ministry and rest in Japan.

Japanese Culture Series 2: Sempai and Kohai

Often times in America we expect to have what is known as either a vertical or horizontal relationship with other people. In our culture a relationship between boss and employee would be an instance of vertical, while a relationship between classmates would be considered horizontal. In Japanese culture a vertical ranking in human relationships has developed to the extent of having a strong seniority system known as: Sempai and Kohai. This system developed from the strong influences of Historical Confucianism, Japanese traditional family structure, and Civil law.

Sempai roughly means someone who is older or who has superior ability. It can also mean someone who has graduated earlier from the same school. Kohai means roughly later or after. This is a term for people who came to a school or company later, have less experience, or are younger.

In daily Japanese life this ranking can mean a lot, for instance, typically people can not even be seated or talk without first considering the status of others around them. At companies age is also considered more important than ability when determining raises, promotions, or decision making. Even the language reflects this system. When people talk to superiors they use a specific form of Japanese called Keigo. Within Keigo exists three separate forms for separate occasions: sonkeigo, kenjogo, and teineigo. Most Japanese do not start to learn Keigo until High School ages!

How does this play into doing ministry in Japan? First and foremost, this status system combined with group morality makes the spread of Christianity difficult as bullying exists for anyone who “is different” at home, in the work place, or at school. The Sempai may use intimidation that is seen as having to be obeyed lest the Kohai face societal rejection for disrespect. The Kohai can also be forced to perform ceremonies against their beliefs for companies or their family. Secondly, missionaries are typically considered Sempai as teachers, and therefore can have a difficult time determining if Japanese are believing the message of the gospel or fearing the teacher from respect. For this reason missionaries must be careful to discern whether someone is truly believing or dutifully appearing to agree with the Sempai (Missionary) because of the culture. Fortunately in the new generation the Sempai and Kohai system is starting to slowly break down into a less meaningful arrangement. Please pray for us as we seek to return to Japan to minister there!

Japanese Culture Series 1: Honne and Tatemae

To an extent we all display a form of Honne and Tatemae, yet in Japan it is an important cultural value. Honne is known as the true inward feelings that a person has, while Tatemae is known as the behavior or opinions that one displays in public to other people. One’s words and true feelings do not always agree. How many times have you been friendly toward someone outwardly when you actually did not care to be around them? This is the careful balance of Honne and Tatemae.

In Japan harmony is more important than truth. Given that Japan is a densely populated country, the development of a cultural value based upon harmony with others became necessary. Hence the need for Honne and Tatemae is said to have been developed over a long period of time. To not directly express one’s feelings and intentions is considered to be a great virtue in Japanese culture. (Unlike American culture.) Rather than telling people directly what one thinks, an indirect system exists to help create harmony by “saving face”. Because of this system it can be difficult to tell whether someone is telling what they actually think or believe versus what they want you to hear in order to help create a sense of harmony. When communicating with Japanese people this can create some serious issues for Americans!

Only over a long period of time can a foreigner learn to do what Japanese call “read the air”, meaning to discern what is actually being said in a conversation. (A highly valued skill in Japan.) In Japanese, context is necessary to understand conversation, as opposed to English where context is not as important with our direct form of communication. So, for instance in Japanese culture if I were at someone’s house and they said, “Won’t you dine with us?”, it would not be an invitation to stay and eat, but rather a subtle hint that it is time for me to go, to which I would respond, “Thank you very much, but I am not very hungry.” These kinds of communication are generally understood amongst Japanese, which makes it all the more difficult for the American to understand what is happening!

Please pray that we would be able to understand the true thoughts and intentions of Japanese people!