2018年2月27日 星期二

Rabindranath Tagore (1861-1941) and Japan

 Rabindranath Tagore (1861-1941) and Japan
Kakuzo Okakura 1862-1913    1902 訪印 Vivekananda 1863-1902  認識 Rabindranath Tagore
Okakura Kakuzō (岡倉 覚三, February 14, 1862 – September 2, 1913) (also known as 岡倉 天心Okakura Tenshin)

1901 Tagore學校

1913 諾貝爾獎


The Spirit of Japan by Rabindranath Tagore - The Literature Networkwww.online-literature.com › Rabindranath TagoreA哦

1924 訪中 徐志摩等   訪日

1929 訪日

1937/38 日本通信   Noguchi 辯軍國主義

2003  博物館   Tagore與日本

The Japan Times  SEP 7, 2003

Rabindranath Tagore and Japan

Last week, a prominent Liberal Democratic Party member made waves by calling openly for an amendment to the nation’s pacifist Constitution. Coincidentally, a quiet announcement in a distant country served to put the familiar debate over Japanese military affairs and ambitions in a longer perspective — and to remind Japan of the usefulness of seeing itself through others’ eyes.
According to a report from the Press Trust of India, a new museum commemorating the connection between Japan and India’s Nobel Prize-winning poet and philosopher, Rabindranath Tagore (1861-1941), is due to open in November at Rabindra Bharati University in Calcutta, West Bengal, Tagore’s birthplace. Established with a grant from Mitsubishi Corp. India, the museum will house “rare memorabilia that chronicle [the poet’s] many visits to Japan and its deep influence” on him.
That influence was mostly literary and spiritual, reflecting Tagore’s personal bent, yet any chronicle of his relationship with Japan will surely also have to mention his discreetly expressed dismay at what he saw as signs of militant nationalism, especially during his visit of 1916. It reminded him of the unthinking, belligerent chauvinism that he, and others, felt had led to the outbreak of war in Europe two years earlier and did not, he believed, represent the best of Japan.
While the nation’s present political situation is light years removed from that of the Taisho Era, it could be said that the renunciation of militarism, as enshrined in the postwar Constitution, still represents the best of Japan — the things that the distinguished Indian visitor celebrated so long ago. There are arguments to be made for recognizing the nation’s Self-Defense Forces as a full-fledged conventional military, of course — the main one being that they are already a full-fledged conventional military in all but name, as the prime minister has pointed out. But the new reminder of Tagore’s sojourns here suggests that, before such a step is taken, lawmakers should also remember that it is important how other countries see Japan, and what it is they think this country stands for.
Tagore was an interesting and thoughtful man. Born into a wealthy Hindu family, he grew up as part of a privileged, highly educated elite and drew on that background to become a virtual citizen of the world. From the school he founded at Santiniketan, in West Bengal, in 1901, he traveled much and wrote more, becoming a passionate — and passionately nonsectarian — champion of better understanding between East and West.
When he finally came to Japan in 1916, at the urging of a Japanese friend, he found much to admire: the country’s economic, industrial and scientific advances, for one thing, but also its cultural and literary traditions and the values he felt those traditions represented. The verse form of haiku, for instance, he appreciated for its emotional restraint, Japan’s “great Art” for its emphasis on simplicity and harmony. The seeds of divergence that he sensed between those values and the strident patriotism of the new Japan made him uneasy.
Twenty-two years later, he saw the fruit of those seeds in Japan’s military adventures in China. In a remarkable correspondence in 1938 with the poet Yone Noguchi, who had become an apologist for Japan’s expansionist aims in Asia, Tagore expressed his “utter sorrow” at these developments and also made a prediction. “I know that one day the disillusionment of your people will be complete,” he wrote, “and through laborious centuries they will have to clear the debris of their civilization wrought to ruin by their own warlords run amok. They will realize that the aggressive war on China is insignificant as compared to the destruction of the inner spirit of chivalry of Japan, which is proceeding with a ferocious severity.”
Although he did not live to see it, Japan’s postwar Constitution would surely have struck him as an attempt to restore and express that spirit. But he also understood that it would take time — not the centuries he foresaw, perhaps, but much more than the six or so decades that have passed — for the country to undo the damage it had done in Asia, including the damage to its own image. The truth is that Japan’s skeptical Asian neighbors still see the nation that grew from the seeds Tagore observed here in 1916 — nationalistic, scheming, aggressive — and not the nation whose culture he praised as the embodiment of totally opposite qualities: harmony, forbearance and benevolence.
Such perceptions are important, arguably more important than any of the pragmatic arguments for restoring the military’s conventional status. The pacifist Constitution was a brave, although sometimes misunderstood, step toward changing those perceptions, permanently. As the new museum opens in Calcutta, it’s hard to imagine Tagore, who loved Japan so well, thinking there would ever be a time to let it go.

2018年2月21日 星期三

Japanese society is often demeaning to women. It is not much fun for men, either

Urban Dictionary: Crush

When you have a crush on someone it means you have developed a strong desire for another person. Eventually it may grow into true love or your feelings might wear away so don't jump into conclusions and mistake a silly crush for love. A crush might make you get butterflies in your stomach, shy, and blushful. Your crush ...
A whole industry is built around a fetish for schoolgirls. Some men say they do not need to marry; their crushes give them the romantic fulfilment they need

2018年2月19日 星期一



日语中的所谓“唐物”,原本只代表“中国”,后来实际上代表了包括中国在内的从世界各地流入日本的“舶来品”。深受遣唐使影响的奈良时代,由于从唐朝进口的物品,无论在数量还是质量上均有着压倒性的优势,因此 “唐物”也逐渐成为了单词代表了所有的舶来品。
重要的是当“唐物”从中国装船运至日本港口,被从船上的卸下的那一瞬间,就重新同日本的“和”这一价值体系相互融合,重新受评。这样就会产生一种现象,即在中国受到好评的物品在日本未必受到欢迎,而在中国不受好评的东西却可能在日本大受好评。“曜变天目茶碗” 就属于这样的现象。

2018年2月18日 星期日





2018年2月13日 星期二




米国の日本庭園専門誌「ジャーナル・オブ・ジャパニーズ・ガーデニング」が発表した2017年の日本庭園ランキングで、島根県安来市の足立美術館が15年連続で日本一に輝いた。 同誌は毎年、全国の日本庭園90…

2018年2月9日 星期五

Japan public school under fire over Armani uniform

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2018年2月8日 星期四



2018年2月4日 星期日



出典 小学館デジタル大辞泉について 情報 | 凡例



他們時而與暴力團對立,時而利用暴力團的勢力,同時擁有「暴力行動的一面」和「守法敬業的一面」活躍於社會上,這樣的生態究竟是怎麼回事?我們訪問了前領導人之一的柴田大輔,他是以「前關東連合幹部・工藤明男」的筆名寫了《扭曲的義氣 關東連合的真實》(寶島社)等,以關東連合為題材的三部紀實作的作者。
到目前為止,我們認知裡的成人不良份子等於暴力團,不同於與此認知,不屬於暴力團卻作惡多端的集團,也就是海外所稱的「幫派化」的不良組織。在字義上,「地痞」是新聞記者溝口敦創出的詞,不屬於暴力團但同樣不務正業,使用暴力或不當手段(賺取收入)維生,也有一邊從事正當職業的人,他們遊走在「灰色地帶」(gray zone)或者是「半灰半白」,因此用地痞來表現。只是地痞這一詞本身所指的範圍模糊不清,實際情況也因地區不同,而有程度上的差別。
(※1)^ 譯註:愚連隊為舊時代用語,指第二次世界大戰後,完全不理會既存道德觀念,在本能驅使下,使用暴力,進行滿足自己欲求的行為,在繁華街從事非法行動的不良青少年集團。









由於發生「Flower」攻擊事件,促使了警視廳在2013年新設立「準暴力團」的規定。在東京都内,除了關東連合之外,還有以中國殘留孤兒2世、3世為中心集結的暴走族「怒羅權」OB形成的「中國龍」(Chinese dragons);八王子地區的暴走族OB為主的「打越specter OB組織」;以大田區暴走族OB為中心的「大田連合OB 組織」等也被認定為準暴力團。實際上,光是被檢舉的事件,就包含了電信詐騙、成人網站的催繳詐騙,以及收保護費的名義進行恐嚇的事件、暴力致死的棄屍事件、甚至是開槍殺人事件等,手段之兇殘不下於黑道本業的人。
採訪、撰文:Power News編輯部