Japan Love Quotes

In this world love has no color yet how deeply my body is stained by yours.

Even if I now saw you only once, I would long for you through worlds, worlds.

Violence was a slippery slope, lubricated by a lot of blood, if history had any lessons to teach.

Even when a river of tears courses through this body, the flame of love cannot be quenched.

The spring breeze felt like the warm breath of a child on Kumiko’s face. It played delicately with her hair like tiny fingers, and made the trees whisper a breathless song.

Hungry stomachs growl the same tune.

The optimism was like the sun after a long spell of clouds and rain, a euphoric rush which produced both envy and awe in anyone who had become jaded, resigned, who had given up on their dreams.

Even adults who were stiffened by the starch of their miserable lives, for whom breaking the stony discipline of austere and judgmental intolerance was usually off the table, melted in the magical luminescence and energetic charm of the pre-pubescent Ruka.

Watching the moon at dawn, solitary, mid-sky, I knew myself completely, no part left out.

People have separated from each other with walls of concrete that blocked the roads to connection and love. and Nature has been defeated in the name of development.

It was the fundamental bifurcation of the masses of human meat into two starkly opposite classes: the haves and the have-nots. The have-nots had barely anything. The haves had it all. The haves had everything except concern and compassion for the have-nots, who they regarded as little more than cockroaches.

The regular choreography, entrances and exits of blooms in stages such that the garden looked like an ever-evolving carousel of swirling rainbows and radiant butterflies, seemed condensed. All of the flowers still obeyed some silent urgent command to make their debut. But this year, it definitely unfolded more quickly, as if racing to meet a new compelling deadline.

When someone who's starved of love is shown something that looks like sincere affection, is it any wonder that she jumps at it and clings to it?

We live together, but I am not Noriko's cat. Forever and ever I am your cat, Satoru. That's why I can't become Noriko's.

The one close to me now, even my own body- these too will soon become clouds, floating in different directions.

Is this love reality Or a dream? I cannot know, When both reality and dreams Exist without truly existing.

What comes from the heart will go to the heart

Sometimes, when we are sad, we have to do the opposite of sad. Sometimes we have to sing.

Beneath the instinct to fight there lurks a diviner instinct to love.

There are lots of superheroes with different superpowers, and some of them are big and flashy, like super strength and super speed, and molecular restructuring, and force fields. But these abilities are really not so different from the superpower stuff that old Jiko could do, like moving superslow, or reading people's minds, or appearing in doorways, or making people feel okay about themselves by just being there.

Although the wind blows terribly here, the moonlight also leaks between the roof planks of this ruined house.

What is it about this twilight hour? Even the sound of a barely perceptible breeze pierces the heart.

Nothing in the world is usual today. This is the first morning.

Tell me, Satoru. What's out there beyond this field? A lot of wonderful things, I'm thinking. I wonder if I'll be able to go on a trip with you again. Satoru grins, and picks me up, so I can see the far-off-horizon from his eye level. Ah - we saw so many things, didn't we?

For a moment he became smoke. How intimate, now, the cloudy sky.

However wildly this year's cherry blossoms bloom, I'll see them with the plum's scent filling my heart.

If the one I waited for came now, what should I do? This morning's garden filled with snow is far too lovely for footsteps to mar.

Being a samurai is all about selfless service and if the lord abuses the servant, it is no longer a situation of service; it becomes the situation of a victim. It is never acceptable for a samurai to be a victim. It is never acceptable to allow a lord to abuse you or rob you of your dignity. In such a situation, it is acceptable to walk away.

Things I Want Decided Which shouldn't exist in this world, the one who forgets or the one who is forgotten? Which is better, to love one who has died or not to see each other when you're alive? Which is better, the distant lover you long for or the one you see daily without desire? Which is the least unreliable among fickle things — the swift rapids, a flowing river, or this human world?

Rather than recall in these flowers the fragrance of the past, I would like to hear this nightingale's voice, to know if his song is as sweet.

I speak as if he had no secrets from me. Well, then, you must know I was suffering from love and I knew him as intimately as I knew my own image in a mirror. In other words, I knew him only in relation to myself.

The way I must enter leads through darkness to darkness- O moon above the mountain's rim, please shine a little further on my path,

When the netted fence of spiderwebs that darkens my ruined house can hold the wind in its strands- that's when these troubled thoughts will blow away. . . .

Though we knew each other without overlapping our clothes, still, with this autumn wind’s sound, I find myself waiting for you.

Although the cricket's song has no words, still, it sounds like sorrow.

This heart, Longing for you, Breaks To a thousand pieces- I wouldn’t lose one.

When my desire grows too fierce I wear my bed clothes inside out, dark as the night’s rough husk.

This pine tree by the rock Must have its memories too: After a thousand years, See how its branches Lean towards the ground.

Undisturbed, my garden fills with summer growth— how I wish for one who would push the deep grass aside.

I loved the quiet places in Kyoto, the places that held the world within a windless moment. Inside the temples, Nature held her breath. All longing was put to sleep in the stillness, and all was distilled into a clean simplicity. The smell of woodsmoke, the drift of incense; a procession of monks in black-and-gold robes, one of them giggling in a voice yet unbroken; a touch of autumn in the air, a sense of gathering rain.

I believe in all human societies there is a desire to love and be loved, to experience the full fierceness of human emotion, and to make a measure of the sacred part of one's life. Wherever I've traveled--Kenya, Chile, Australia, Japan--I've found the most dependable way to preserve these possibilities is to be reminded of them in stories. Stories do not give instruction, they do not explain how to love a companion or how to find God. They offer, instead, patterns of sound and association, of event and image. Suspended as listeners and readers in these patterns,we might reimagine our lives. It is through story that we embrace the great breadth of memory, that we can distinguish what is true, and that we may glimpse, at least occasionally, how to live without despair in the midst of the horror that dogs and unhinges us.

Why haven’t I Thought of this before? This body, Remembering yours, Is the keepsake you left.

They kill hundreds of people, those pilots. I would have loved to have flown the plane that dropped the bomb on Japan. A couple of dudes killed hundreds of thousands. That f****** rules! Yeah!

But she could not imagine clinging to Japan, which was like a beloved stepmother who refused to love you,

Perhaps, if I make a friend of the mountain cuckoo in this world, he will talk to me when we cross the mountain of death

Love is this elusive bird," he said. "You're the lifelong bird-watcher, looking for this rare red-plumed quail people spend entire lives trying to see for three seconds in a cherry tree on a mountaintop in Japan." "You're mistaking love for perfection," I said. "Real love when it's there? It's just there. It's a metal folding chair.

It is poetry which effortlessly moves the heavens and the earth, awakens the world of invisible spirits to deep feeling, softens the relationship between men and women, and consoles the hearts of fierce warriors.

In Japan, people have something called their charm point. A coy smile, a twinkle in the eye, a faultless sense of humour, or a laugh no one has heard in the history of laughs before. The thing that makes others love you.

He was prepared to die for it, as one of Baudelaire's dandies might have been prepared to kill himself in order to preserve himself in the condition of a work of art, for he wanted to make this experience a masterpiece of experience which absolutely transcended the everyday. And this would annihilate the effects of the cruel drug, boredom, to which he was addicted although, perhaps, the element of boredom which is implicit in an affair so isolated from the real world was its principle appeal for him.

Books become my refuge. Reading keeps me hopeful. I fall in love with small poems, the shorter the better- haiku from Japan, and tiny rhymes by Emily Dickinson.

Young men, if ever the one you love bursts out laughing the moment she sees you, you are to be congratulated.

Seeing the moonlight Spilling down Through these trees, My heart fills to the brim With autumn.

I have never been to Japan. I have never been to India, or to Morocco, or to Germany, or to most of the places Arthur Less has traveled to over the past few months. I have never climbed an ancient pyramid. I have never kissed a man on a Paris rooftop. I have never ridden a camel. I have taught a high school English class for the best part of a decade, and graded homework every night, and woken up early in the morning to plan my lessons, and read and reread Shakespeare, and sat through enough conferences and meetings for even those in Purgatory to envy me. I have never seen a glowworm. I do not, by any reckoning, have the best life of anyone I know. But what I am trying to tell you (and I only have a moment), what I have been trying to tell you this whole time, is that from where I sit, the story of Arthur Less is not so bad. Because it is also mine. That is how it goes with love stories.

Perhaps in Vanity Fair there are no better satires than letters. Take a bundle of your dear friend’s of ten years back—your dear friend whom you hate now. Look at a file of your sister’s! How you clung to each other till you quarreled about the twenty-pound legacy! Get down the round-hand scrawls of your son who has half broken your heart with selfish undutifulness since; or a parcel of your own, breathing endless ardour and love eternal, which were sent back by your mistress when she married the Nabob—your mistress for whom you now care no more than for Queen Elizabeth. Vows, love, promises, confidences, gratitude; how queerly they read after a while! There ought to be a law in Vanity Fair ordering the destruction of every written document (except receipted tradesmen’s bills) after a certain brief and proper interval. Those quacks and misanthropes who advertise indelible Japan ink should be made to perish along with their wicked discoveries. The best ink for Vanity Fair use would be one that faded utterly in a couple of days, and left the paper clean and blank, so that you might write on it to somebody else

[Donald] Keene observed [in a book entitled The Pleasures of Japanese Literature, 1988] that the Japanese sense of beauty has long sharply differed from its Western counterpart: it has been dominated by a love of irregularity rather than symmetry, the impermanent rather than the eternal and the simple rather than the ornate. The reason owes nothing to climate or genetics, added Keene, but is the result of the actions of writers, painters and theorists, who had actively shaped the sense of beauty of their nation. Contrary to the Romantic belief that we each settle naturally on a fitting idea of beauty, it seems that our visual and emotional faculties in fact need constant external guidance to help them decide what they should take note of and appreciate. 'Culture' is the word we have assigned to the force that assists us in identifying which of our many sensations we should focus on and apportion value to.

By almost every account he's a fine young man. I'm simply trying to figure out why I should care that he's three centimeters taller than he was in May.

[The] Japanese were a people in a profound, inverse, reverse, or if I preferred it, even perverse sense, more in love with death than living.

If the love is true, it will wait until the dream becomes a reality. True love also gives strength to a dream.

You want a happy family?" "I'd love a miserable one where everyone hated each other." "Why?" "So we could find redemption in each other's arms.

When the autumn wind Blows down from Tokiwa Mountain, My body fills, as if blushing, With the color and scent Of pine.

O Spider Lily That grows on the mountain Called Waiting, Is there someone you also Promised to meet this autumn?

Why did you vanish Into empty sky? Even the fragile show, When it falls, Falls in this world.

I’ve traveled That dark path to the world Which comes down from this mountain Just to see you One last time.

Having a date with someone other than your ex-wife after being a married man for more than twenty five years was an important occasion alright, but wearing a tie she bought with such strong emotional value attached to it was a form of cowardice, a subconscious reluctance to let go.

Pudge/Colonel: "I am sorry that I have not talked to you before. I am not staying for graduation. I leave for Japan tomorrow morning. For a long time, I was mad at you. The way you cut me out of everything hurt me, and so I kept what I knew to myself. But then even after I wasn't mad anymore, I still didn't say anything, and I don't even really know why. Pudge had that kiss, I guess. And I had this secret. You've mostly figured this out, but the truth is that I saw her that night, I'd stayed up late with Lara and some people, and then I was falling asleep and I heard her crying outside my back window. It was like 3:15 that morning, maybe, amd I walked out there and saw her walking through the soccer field. I tried to talk to her, but she was in a hurry. She told me that her mother was dead eight years that day, and that she always put flowers on her mother's grave on the anniversary but she forgot that year. She was out there looking for flowers, but it was too early-too wintry. That's how I knew about January 10. I still have no idea whether it was suicide. She was so sad, and I didn't know what to say or do. I think she counted on me to be the one person who would always say and do the right things to help her, but I couldn"t. I just thought she was looking for flowers. I didn't know she was going to go. She was drunk just trashed drunk, and I really didn't think she would drive or anything. I thought she would just cry herself to sleep and then drive to visit her mom the next day or something. She walked away, and then I heard a car start. I don't know what I was thinking. So I let her go too. And I'm sorry. I know you loved her. It was hard not to." Takumi

The bones came jumbled together from the kitchen... there was no way of telling my parents from my Brothers and Sisters. I put them all in the same urn. Sometimes, late at night, I hold them in my hands and cry.

A feeling of liberation should contain a bracing feeling of negation, in which liberation itself is not negated. In the moment a captive lion steps out of his cage, he possesses a wider world than the lion who has known only the wilds. While he was in captivity, there were only two worlds to him; the world of the cage, and the world outside the cage. Now he is free. He roars. He attacks people. He eats them. yet he is not satisfied, for there is no third world that is neither the world of the cage nor the world outside the cage. Etsuko however, had in her heart not the slightest interest in these matters. Her soul knew nothing but affirmation.

When he appeared before the lord, his lordship was smitten immediately with the boy's unadorned beauty, like a first glimpse of the moon rising above a distant mountain. The boy's hair gleamed like the feathers of a raven perched silently on a tree, and his eyes were lovely as lotus flowers. One by one his other qualities became apparent, from his nightingale voice to his gentle disposition, as obedient and true as a plum blossom.

Insta-love isn’t something that happens in real life. It happens in the books I read, but not in the world I live. Though here stands this beautiful, sexy, funny, sweet and amazing guy who has done everything short of professing love at first sight to me and I’m still standing here like a pair of lungs suffocating, needing him in order to breathe.

The only difference between having an affair here and having an affair there was that the American men would always ended up losing half of his estates over a woman he was infatuated just as much as the next tramp who would come his way, while Japanese men would only earn more respect from their subordinates through the possession of much younger women, as a sign of prowess and affluence, while their wives at home, as if there were rule books distributed nationally on the “proper” marriage etiquette for all young Japanese women to read before they enter into the matrimony, would turn a blind eye on their disloyalty quietly.

It is the divine light, the inner heaven, the key to all moral treasures, the centre of thought and consciousness, the source of all influence and power, the seat of kindness, justice, sympathy, impartial love, humanity, and mercy, the measure of all things.

If God's love encompasses the whole world and if everyone who does not believe in him will perish, then surely this question needs to be asked: When, after two thousand years, does God's plan kick in for the billion people he 'so loves' in China? Or for the 840 million in India? Or the millions in Japan, Afghanistan, Siberia, Egypt, Burma ·.. and on and on? Why would a God who 'so loved the world' reveal his message only to a tiny minority of the people on earth, leaving the majority in ignorance? Is it possible to believe that the Father of all Mankind would select as his Chosen People a small Middle Eastern nation, Israel, reveal His will exclusively to them, fight alongside them in their battles to survive, and only after their failure to reach out to any other group, update His plan for the world's salvation by sending His 'only begotten son,' not to the world but, once again, exclusively to Israel?

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

A Japanese woman friend whose infant son died seven days into his life - no detectable reason - just the small breathing becoming nothing until it disappeared, told me that in Japan, there is a two-term word - “mizugo” - which translates loosely to “water children.” Children who did not live long enough to enter the world as we live in it. In Japan, there are rituals for mothers and families, practices and prayers for the water children. There are shrines where a person can visit and deliver words and love and offerings to the water children.

Yasunari Kawabata, the Japanese Nobel Prize winner for literature in 1968, committed suicide in 1971. Two years earlier, in 1969, another great Japanese novelist, Yukio Mishima, ended his life in the same way. Since 1895 ,thirteen Japanese novelists and writers have committed suicide, including the author of the Rashomon, Ryunosuko Akutagawa, in 1927. That "continuous tragedy" of Japanese culture during 70 years coincides with the penetration of Western civilization and materialistic ideas into the traditional culture of Japan. Whatever it be, for the poets and the writers of tragedies, civilization will always have an inhuman face and be a threat to humanity. A year before his death, Kawabata wrote "men are separated from each other by a concrete wall that obstructs any circulation of love. Nature is smothered in the name of progress." In the novel The Snow Country, published in 1937 , Kawabata places man's loneliness and alienation in the modern world at the very focus of his reflections.

Before any modern man talks with authority about loving men, I insist (I insist with violence) that he shall always be very much pleased when his barber tries to talk to him. His barber is humanity: let him love that. If he is not pleased at this, I will not accept any substitute in the way of interest in the Congo or the future of Japan. If a man cannot love his barber whom he has seen, how shall he love the Japanese whom he has not seen?

Don't eat anything your great grandmother wouldn't recognize as food. "When you pick up that box of portable yogurt tubes, or eat something with 15 ingredients you can't pronounce, ask yourself, "What are those things doing there?" Pollan says. Don’t eat anything with more than five ingredients, or ingredients you can't pronounce. Stay out of the middle of the supermarket; shop on the perimeter of the store. Real food tends to be on the outer edge of the store near the loading docks, where it can be replaced with fresh foods when it goes bad. Don't eat anything that won't eventually rot. "There are exceptions -- honey -- but as a rule, things like Twinkies that never go bad aren't food," Pollan says. It is not just what you eat but how you eat. "Always leave the table a little hungry," Pollan says. "Many cultures have rules that you stop eating before you are full. In Japan, they say eat until you are four-fifths full. Islamic culture has a similar rule, and in German culture they say, 'Tie off the sack before it's full.'" Families traditionally ate together, around a table and not a TV, at regular meal times. It's a good tradition. Enjoy meals with the people you love. "Remember when eating between meals felt wrong?" Pollan asks. Don't buy food where you buy your gasoline. In the U.S., 20% of food is eaten in the car.

Yōshoku is the Japanese take on Western foods; much of it was created during the Meiji period (1868-1912), when, after centuries of isolation, Japan began importing goods and ideas from the outside world, including food. Yōshoku dishes such as hambaagu (salisbury steak in brown sauce), curry rice, potato croquettes, and "spaghetti naporitan" are now much-loved comfort food. They're also so unlike the dishes that inspired them that they tend to be really hard for Westerners to appreciate.

La peine, la perte, l'empreinte. La marque de la douleur ; même une fois le rouge des coups effacé, et les larmes taries faute d'avoir assez d’eau à verser pour traduire l'entaille, jetterait-on même dans cet acte tout ce qu'un corps peut en contenir. Chaque frôlement, chaque caresse, chaque coup de rein ou de langue ; chacun des éclairs où s'éreintent les rigides lois insulaires... chacun perdu d'avance, unique, éphémère, plus transitoire et fragile qu'un Hanami... plus précieux que l'or, alors, plus précieux encore.

When I close my eyes to see, to hear, to smell, to touch a country I have known, I feel my body shake and fill with joy as if a beloved person had come near me. A rabbi was once asked the following question: ‘When you say that the Jews should return to Palestine, you mean, surely, the heavenly, the immaterial, the spiritual Palestine, our true homeland?’ The rabbi jabbed his staff into the ground in wrath and shouted, ‘No! I want the Palestine down here, the one you can touch with your hands, with its stones, its thorns and its mud!’ Neither am I nourished by fleshless, abstract memories. If I expected my mind to distill from a turbid host of bodily joys and bitternesses an immaterial, crystal-clear thought, I would die of hunger. When I close my eyes in order to enjoy a country again, my five senses, the five mouth-filled tentacles of my body, pounce upon it and bring it to me. Colors, fruits, women. The smells of orchards, of filthy narrow alleys, of armpits. Endless snows with blue, glittering reflections. Scorching, wavy deserts of sand shimmering under the hot sun. Tears, cries, songs, distant bells of mules, camels or troikas. The acrid, nauseating stench of some Mongolian cities will never leave my nostrils. And I will eternally hold in my hands – eternally, that is, until my hands rot – the melons of Bukhara, the watermelons of the Volga, the cool, dainty hand of a Japanese girl… For a time, in my early youth, I struggled to nourish my famished soul by feeding it with abstract concepts. I said that my body was a slave and that its duty was to gather raw material and bring it to the orchard of the mind to flower and bear fruit and become ideas. The more fleshless, odorless, soundless the world was that filtered into me, the more I felt I was ascending the highest peak of human endeavor. And I rejoiced. And Buddha came to be my greatest god, whom I loved and revered as an example. Deny your five senses. Empty your guts. Love nothing, hate nothing, desire nothing, hope for nothing. Breathe out and the world will be extinguished. But one night I had a dream. A hunger, a thirst, the influence of a barbarous race that had not yet become tired of the world had been secretly working within me. My mind pretended to be tired. You felt it had known everything, had become satiated, and was now smiling ironically at the cries of my peasant heart. But my guts – praised be God! – were full of blood and mud and craving. And one night I had a dream. I saw two lips without a face – large, scimitar-shaped woman’s lips. They moved. I heard a voice ask, ‘Who if your God?’ Unhesitatingly I answered, ‘Buddha!’ But the lips moved again and said: ‘No, Epaphus.’ I sprang up out of my sleep. Suddenly a great sense of joy and certainty flooded my heart. What I had been unable to find in the noisy, temptation-filled, confused world of wakefulness I had found now in the primeval, motherly embrace of the night. Since that night I have not strayed. I follow my own path and try to make up for the years of my youth that were lost in the worship of fleshless gods, alien to me and my race. Now I transubstantiate the abstract concepts into flesh and am nourished. I have learned that Epaphus, the god of touch, is my god. All the countries I have known since then I have known with my sense of touch. I feel my memories tingling, not in my head but in my fingertips and my whole skin. And as I bring back Japan to my mind, my hands tremble as if they were touching the breast of a beloved woman.

And this is how I come face to face with my selfishness, because I don't know if I can enjoy this goldfish without knowing that he loves me, or if not loves me, then at least depends on me, i.e., swims up to my fingers greedily when I fill them with salty-smelling rainbow-colored flakes, and wiggle them over his head. And this is disturbing to realize, that I have such difficulty enjoying anything that doesn't know I exist. Especially when I stop and think how big the world is, the world that is not even Japan or India, the world that is the room next door.

Perhaps in Vanity Fair there are no better satires than letters. Take a bundle of your dear friend's of ten years back--your dear friend whom you hate now. Look at a file of your sister's: how you clung to each other till you quarrelled about the twenty-pound legacy! Get down the roundhand scrawls of your son who has half broken your heart with selfish undutifulness since; or a parcel of your own, breathing endless ardour and love eternal, which were sent back by your mistress when she married the nabob--your mistress for whom you now care no more than for Queen Elizabeth. Vows, love, promises, confidences, gratitude, how queerly they read after a while! There ought to be a law in Vanity Fair ordering the destruction of every written document (except receipted tradesmen's bills) after a certain brief and proper interval. Those quacks and misanthropes who advertise indelible Japan ink, should be made to perish along with their wicked discoveries. The best ink for Vanity Fair use would be one that faded utterly in a couple of days, and left the paper clean and blank, so that you might write on it to somebody else.

Even in former days, Korea was known as the 'hermit kingdom' for its stubborn resistance to outsiders. And if you wanted to create a totally isolated and hermetic society, northern Korea in the years after the 1953 'armistice' would have been the place to start. It was bounded on two sides by the sea, and to the south by the impregnable and uncrossable DMZ, which divided it from South Korea. Its northern frontier consisted of a long stretch of China and a short stretch of Siberia; in other words its only contiguous neighbors were Mao and Stalin. (The next-nearest neighbor was Japan, historic enemy of the Koreans and the cruel colonial occupier until 1945.) Add to that the fact that almost every work of man had been reduced to shards by the Korean War. Air-force general Curtis LeMay later boasted that 'we burned down every town in North Korea,' and that he grounded his bombers only when there were no more targets to hit anywhere north of the 38th parallel. Pyongyang was an ashen moonscape. It was Year Zero. Kim Il Sung could create a laboratory, with controlled conditions, where he alone would be the engineer of the human soul.

Behind this lies not just impact or drama, but a typically Japanese tendency. The story of Pygmalion, the Greek myth — in which Pygmalion falls in love with the statue of a young woman that he creates and which is hen transformed into a human by Aphrodite who imbues it with life — represents a Western approach in which the statue represents the human body. In Japan, however, there is a unique predilection for dolls ... This can be interpreted as a decadent, necrophiliac erotic story but it can also be interpreted as a propensity for Japanese men to fall in love with figures. These men's desires are directed at the figure for the very reason that it is a doll. The overwhelming passivity of the doll is a reflection of the behavior of a certain type of Japanese man whose immaturity makes it very difficult for him to establish an equal relationship with a mature woman.

He knew he needed to release her, but once he allowed his physical connection to drop away, he was uncertain if he’d ever have a chance to reconnect. Instinctively, he knew Azami was elusive, like water flowing through fingers, or the wind shifting in the trees. He needed a way to seal her to him. “How does one court a woman in Japan? Do I need your brothers’ permission?” She blinked again. Shocked. A hint of uncertainty crept into her eyes. She frowned, and he bent his head to swallow her protest before she could utter it. Her mouth trembled beneath his, and then she opened to him, like a flower, luring him deeper. Her arms slid around his neck, her body pressing tightly against his. He tightened his fingers in her hair. He was burning, through and through, from the inside out, a hot melting of bone and tissue. He hadn’t known he was lonely or even looking for something. He’d been complete. He loved his wife. He was a man with teammates he trusted implicitly. He lived in wild places of beauty he enjoyed. He hadn’t considered there would be a woman who could ever fit with him, who would ever turn his insides soft and his body hard. Feel the same way, Azami. He didn’t lift his mouth, kissing her again and again because one he’d made the mistake, he was addicted and what was the use fighting it? Not when it felt so damn right. Somewhere along the line, his kiss went from sheer aggression and command, to absolute tenderness. The emotion for her rose like a volcano, encompassing him entirely, drawn from some part of him he’d never known even existed. His mouth was gentle, his hands on her, possessive, yet just as gentle. Another claiming, this coming from that deep unknown well. Feel the same way, Azami, he whispered into her mind. An enticement. A need. He waited, something in him going still, waiting for her answer. Tell me how you’re feeling? She hadn’t pulled away. If anything, her arms had tightened around his neck. He shared every single breath she took, feeling the slight movement of her rib cage and breasts against him, the warm air they exchanged. Like I’m burning alive. Drowning. Like I never want this moment to end. He wasn’t a man to say flowery things to a woman, nor did he even think them, but he shared the honest truth with her. Like we belong. Once he let her go, the world would slip back into kilter. He wanted her to stay with him, to give him a chance with her. She didn’t hesitate, and he loved that about her as well. She gave herself in truth in the same way he did. I feel the same, but one of us has to be sane. She initiated the kiss when he pulled back slightly, chasing after him with her soft mouth, fingers digging tightly into the heavy muscle at his neck, sighing when his lips settled once more over hers. He took his time, kissing her thoroughly, again and again, all the while slipping deeper into her spell and hoping she was falling under his. Is this your idea of sanity? He’d make it his reality. He was falling further down the rabbit hole and he’d make her his sanity if she’d fall with him. Her soft laughter slipped inside his heart, winding there until there was no shaking her loose. Not really, but you have to be the strong one. He kissed her again. And again. Why is that? You started this.

For many people, that war [WWII] is called the “good war” because it was fought against a regime guilty of unspeakable atrocities. But the Allies did not enter the war to save Jews from extermination. The United States entered the war after it was attacked by Japan at Pearl Harbor and, as a nation, we certainly did not do as much as we should have to save the Jewish population of Europe. The basic question is still with us: Is it right, justifiable, to intervene in a nation’s internal activities when those activities include genocide, ethnic cleansing, or some other demonstrable harm to a subset of its people?

Forget bringing the troops home from Iraq. We need to get the troops home from World War II. Can anybody tell me why, in 2009, we still have more than sixty thousand troops in Germany and thirty thousand in Japan? At some point, these people are going to have to learn to rape themselves. Our soldiers have been in Germany so long they now wear shorts with black socks. You know that crazy soldier hiding in the cave on Iwo Jima who doesn’t know the war is over? That’s us. Bush and Cheney used to love to keep Americans all sphinctered-up on the notion that terrorists might follow us home. But actually, we’re the people who go to your home and then never leave. Here’s the facts: The Republic of America has more than five hundred thousand military personnel deployed on more than seven hundred bases, with troops in one hundred fifty countries—we’re like McDonald’s with tanks—including thirty-seven European countries—because you never know when Portugal might invade Euro Disney. And this doesn’t even count our secret torture prisons, which are all over the place, but you never really see them until someone brings you there—kinda like IHOP. Of course, Americans would never stand for this in reverse—we can barely stand letting Mexicans in to do the landscaping. Can you imagine if there were twenty thousand armed Guatemalans on a base in San Ber-nardino right now? Lou Dobbs would become a suicide bomber. And why? How did this country get stuck with an empire? I’m not saying we’re Rome. Rome had good infrastructure. But we are an empire, and the reason is because once America lands in a country, there is no exit strategy. We’re like cellulite, herpes, and Irish relatives: We are not going anywhere. We love you long time!

It is not, of course, only the Japanese who find flat sterile surfaces attractive and kirei. Foreign observers, too, are seduced by the crisp borders, sharp corners, neat railings, and machine-polished textures that define the new Japanese landscape, because, consciously or unconsciously, most of us see such things as embodying the very essence of modernism. In short, foreigners very often fall in love with kirei even more than the Japanese do; for one thing, they can have no idea of the mysterious beauty of the old jungle, rice paddies, wood, and stone that was paved over. Smooth industrial finish everywhere, with detailed attention to each cement block and metal joint: it looks ‘modern’; ergo, Japan is supremely modern.

Why, all our art treasures of to-day are only the dug-up commonplaces of three or four hundred years ago. I wonder if there is real intrinsic beauty in the old soup-plates, beer-mugs, and candle-snuffers that we prize so now, or if it is only the halo of age glowing around them that gives them their charms in our eyes. The “old blue” that we hang about our walls as ornaments were the common every-day household utensils of a few centuries ago; and the pink shepherds and the yellow shepherdesses that we hand round now for all our friends to gush over, and pretend they understand, were the unvalued mantel-ornaments that the mother of the eighteenth century would have given the baby to suck when he cried. Will it be the same in the future? Will the prized treasures of to-day always be the cheap trifles of the day before? Will rows of our willow-pattern dinner-plates be ranged above the chimneypieces of the great in the years 2000 and odd? Will the white cups with the gold rim and the beautiful gold flower inside (species unknown), that our Sarah Janes now break in sheer light-heartedness of spirit, be carefully mended, and stood upon a bracket, and dusted only by the lady of the house? That china dog that ornaments the bedroom of my furnished lodgings. It is a white dog. Its eyes blue. Its nose is a delicate red, with spots. Its head is painfully erect, its expression is amiability carried to verge of imbecility. I do not admire it myself. Considered as a work of art, I may say it irritates me. Thoughtless friends jeer at it, and even my landlady herself has no admiration for it, and excuses its presence by the circumstance that her aunt gave it to her. But in 200 years’ time it is more than probable that that dog will be dug up from somewhere or other, minus its legs, and with its tail broken, and will be sold for old china, and put in a glass cabinet. And people will pass it round, and admire it. They will be struck by the wonderful depth of the colour on the nose, and speculate as to how beautiful the bit of the tail that is lost no doubt was. We, in this age, do not see the beauty of that dog. We are too familiar with it. It is like the sunset and the stars: we are not awed by their loveliness because they are common to our eyes. So it is with that china dog. In 2288 people will gush over it. The making of such dogs will have become a lost art. Our descendants will wonder how we did it, and say how clever we were. We shall be referred to lovingly as “those grand old artists that flourished in the nineteenth century, and produced those china dogs.” The “sampler” that the eldest daughter did at school will be spoken of as “tapestry of the Victorian era,” and be almost priceless. The blue-and-white mugs of the present-day roadside inn will be hunted up, all cracked and chipped, and sold for their weight in gold, and rich people will use them for claret cups; and travellers from Japan will buy up all the “Presents from Ramsgate,” and “Souvenirs of Margate,” that may have escaped destruction, and take them back to Jedo as ancient English curios.

A woman was bargaining with the gardener for a piece of vine, half as big as her finger, for her miniature Japanese garden. It was just what she wanted to climb up the stone in her dish. I looked with wonder on the Japanese appreciation of all small things in nature. Is it because their country, beautifully and theatrically mountainous, hardly ever allows a long vista, letting them always see things at close range? Or have her strange and lovely mists some part in teaching them to see, falling often like a backdrop behind a single pine, separating it from the rest of the world? Or have the Japanese, from generations spent in one-story paper houses, learned a language, an alphabet of beauty in nature, that we, in our houses of brick and stone, have shut out? Or is it, again, only because they are always artists and see more than we do? If only I could stay here long enough, I would learn to see too. And after minutely watching the surface of things I would learn to see below the surface. I would see the essence of a thing.

In a private room down the hall, a tired but delighted Cecily was watching her husband with his brand-new son. Cecily had thought that the expression on Tate’s face at their wedding would never be duplicated. But when they placed the tiny little boy in his father’s gowned arms in the delivery room, and he saw his child for the first time, the look on his face was indescribable. Tears welled in his eyes. He’d taken the tiny little fist in his big, dark hand and smoothed over the perfect little fingers and then the tiny little face, seeking resemblances. “Generations of our families,” he said softly, “all there, in that face.” He’d looked down at his wife with unashamedly wet eyes. “In our son’s face.” She wiped her own tears away with a corner of the sheet and coaxed Tate’s head down so that she could do the same for him where they were, temporarily, by themselves. Now she was cleaned up, like their baby, and drowsy as she lay on clean white sheets and watched her husband get acquainted with his firstborn. “Isn’t he beautiful?” he murmured, still awed by the child. “Next time, we have to have a little girl,” he said with a tender smile, “so that she can look like you.” Her heart felt near to bursting as she stared up at that beloved face, above the equally beloved face of their firstborn. “My heart is happy when I see you,” she whispered in Lakota. He chuckled, having momentarily forgotten that he’d taught her how to say it. “Mine is equally happy when I see you,” he replied in English. She reached out and clasped his big hand with her small one. On the table beside her was a bouquet of roses, red and crisp with a delightful soft perfume. Her eyes traced them, and she remembered the first rose he’d ever given her, when she was seventeen: a beautiful red paper rose that he’d brought her from Japan. Now the roses were real, not imitation. Just as her love for him, and his for her, had become real enough to touch. He frowned slightly at her expression. “What is it?” he asked softly. “I was remembering the paper rose you brought me from Japan, just after I went to live with Leta.” She shrugged and smiled self-consciously. He smiled back. “And now you’re covered in real ones,” he discerned. She nodded, delighted to see that he understood exactly what she was talking about. But, then, they always had seemed to read each others’ thoughts-never more than now, with the baby who was a living, breathing manifestation of their love. “Yes,” she said contentedly. “The roses are real, now.” Outside the window, rain was coming down in torrents, silver droplets shattering on the bright green leaves of the bushes. In the room, no one noticed. The baby was sleeping and his parents were watching him, their eyes full of warm, soft dreams.

He knew he needed to release her, but once he allowed his physical connection to drop away, he was uncertain if he’d ever have a chance to reconnect. Instinctively, he knew Azami was elusive, like water flowing through fingers, or the wind shifting in the trees. He needed a way to seal her to him. “How does one court a woman in Japan? Do I need your brothers’ permission?” She blinked again. Shocked. A hint of uncertainty crept into her eyes. She frowned, and he bent his head to swallow her protest before she could utter it. Her mouth trembled beneath his, and then she opened to him, like a flower, luring him deeper. Her arms slid around his neck, her body pressing tightly against his. He tightened his fingers in her hair. He was burning, through and through, from the inside out, a hot melting of bone and tissue. He hadn’t known he was lonely or even looking for something. He’d been complete. He loved his life. He was a man with teammates he trusted implicitly. He lived in wild places of beauty he enjoyed. He hadn’t considered there would be a woman who could ever fit with him, who would ever turn his insides soft and his body hard. Feel the same way, Azami. He didn’t lift his mouth, kissing her again and again because one he’d made the mistake, he was addicted and what was the use fighting it? Not when it felt so damn right. Somewhere along the line, his kiss went from sheer aggression and command, to absolute tenderness. The emotion for her rose like a volcano, encompassing him entirely, drawn from some part of him he’d never known even existed. His mouth was gentle, his hands on her, possessive, yet just as gentle. Another claiming, this coming from that deep unknown well. Feel the same way, Azami, he whispered into her mind. An enticement. A need. He waited, something in him going still, waiting for her answer.

Janie ran to my side, where she tugged at the book eagerly as though she'd seen it before. "Flower book," she said, pointing to the cover. "Where did you find Mummy's book?" Katherine asked, hovering near me. Cautiously, I revealed the book as I sat on the sofa. "Would you like to look at it with me?" I said, avoiding the question. Katherine nodded and the boys gathered round as I cracked the spine and thumbed through page after page of beautiful camellias, pressed and glued onto each page, with handwritten notes next to each. On the page that featured the 'Camellia reticulata,' a large, salmon-colored flower, she had written: 'Edward had this one brought in from China. It's fragile. I've given it the garden's best shade.' On the next page, near the 'Camellia sasanqua,' she wrote: 'A christmas gift from Edward and the children. This one will need extra love. It hardly survived the passage from Japan. I will spend the spring nursing it back to health.' On each page, there were meticulous notes about the care and feeding of the camellias- when she planted them, how often they were watered, fertilized, and pruned. In the right-hand corner of some pages, I noticed an unusual series of numbers. "What does that mean?" I asked the children. Nicholas shrugged. "This one was Mummy's favorite," he said, flipping to the last page in the book. I marveled at the pink-tipped white blossoms as my heart began to beat faster. The Middlebury Pink.

At that time, a number of myths were created by the young people of the smoking carriages and forests of hallucinogenic mushrooms, the hungry for the thirst of lysergic acid, who were too tired of the suffering they grew up in and needed to take refuge in dreams. In these children's universe there were unbelievable stories about places in the mountains that women sought to retreat to, places where people were united by music and love for a mutual spiritual growth. For Aunt Jeanine, who had grown up with the image of her father, an amputee due to the war, feeding on such stories was like a haven, one she would later try to turn into her home. And one of those stories, one particular one, stood in her memory until the last stage of her life, when she passed away at eighty-one, burned with fire. (...) At that time, kid, they said that if we searched enough, we would find a place where the world wouldn't end. Men would never know what hell of a place that was, totally unconquerable! A place where the dirty hands of men would never arrive. A place men would never know about . Don't you think I could find it? To have my body disappearing in the woods, as I saw happening to kids in Japan, in that forest that swallows them to its core. Flesh turned to powder, my essence disappearing in the middle of life. They said that, when you die at a place, you'll stay at that place forever. That was why everyone was afraid to go to war. They weren't afraid of dying, kid, they were afraid of dying there.

I go to one of my favorite Instagram profiles, the.korean.vegan, and I watch her last video, in which she makes peach-topped tteok. The Korean vegan, Joanne, cooks while talking about various things in her life. As she splits open a peach, she explains why she gave up meat. As she adds lemon juice, brown sugar, nutmeg, a pinch of salt, cinnamon, almond extract, maple syrup, then vegan butter and vegan milk and sifted almond and rice flour, she talks about how she worried about whitewashing her diet, about denying herself a fundamental part of her culture, and then about how others don't see her as authentically Korean since she is a vegan. I watch other videos by Joanne, soothed by her voice into feeling human myself, and into craving the experiences of love she talks of and the food she cooks as she does. I go to another profile, and watch a person's hands delicately handle little knots of shirataki noodles and wash them in cold water, before placing them in a clear oden soup that is already filled with stock-boiled eggs, daikon, and pure white triangles of hanpen. Next, they place a cube of rice cake in a little deep-fried tofu pouch, and seal the pouch with a toothpick so it looks like a tiny drawstring bag; they place the bag in with the other ingredients. "Every winter my mum made this dish for me," a voice says over the video, "just like how every winter my grandma made it for my mum when she was a child." The person in the video is half Japanese like me, and her name is Mei; she appears on the screen, rosy cheeked, chopsticks in her hand, and sits down with her dish and eats it, facing the camera. Food means so much in Japan. Soya beans thrown out of temples in February to tempt out demons before the coming of spring bring the eater prosperity and luck; sushi rolls eaten facing a specific direction decided each year bring luck and fortune to the eater; soba noodles consumed at New Year help time progress, connecting one year to the next; when the noodles snap, the eater can move on from bad events from the last year. In China too, long noodles consumed at New Year grant the eater a long life. In Korea, when rice-cake soup is eaten at New Year, every Korean ages a year, together, in unison. All these things feel crucial to East Asian identity, no matter which country you are from.

Fresh seafood stock made from shrimp and crab... It's hot and spicy- and at the same time, mellow and savory! Visions of lush mountains, cool springs and the vast ocean instantly come to mind! She brought out the very best flavors of each and every ingredient she used! "I started with the fresh fish and veggies you had on hand... ... and then simmered them in a stock I made from seafood trimmings until they were tender. Then I added fresh shrimp and let it simmer... seasoning it with a special blend I made from spices, herbs like thyme and bay leaves, and a base of Worcestershire sauce. I snuck in a dash of soy sauce, too, to tie the Japanese ingredients together with the European spices I used. Overall, I think I managed to make a curry sauce that is mellow enough for children to enjoy and yet flavorful enough for adults to love!" "Yum! Good stuff!" "What a surprise! To take the ingredients we use here every day and to create something out of left field like this!" "You got that right! This is a really delicious dish, no two ways about it. But what's got me confused... ... is why it seems to have hit him way harder than any of us! What on earth is going on?!" This... this dish. It... it tastes just like home! It looks like curry, but it ain't! It's gumbo!" Gumbo is a family dish famously served in the American South along the shores of the Gulf of Mexico. A thick and spicy stew, it's generally served over steamed rice. At first glance, it closely resembles Japan's take on curry... but the gumbo recipe doesn't call for curry powder. Its defining characteristic is that it uses okra as its thickener. *A possible origin for the word "gumbo" is the Bantu word for okra-Ngombu.*

As for the significance of my nihilism…in a word, it is the foundation of my thoughts. The goal of my activities is the destruction of all living things. I feel boundless anger against parental authority, which crushed me under the high-sounding name of parental love, and against state and social authority, which abused me in the name of universal love. Having observed the social reality that all living things on earth are incessantly engaged in a struggle for survival, that they kill each other to survive, I concluded that if there is an absolute, universal low on earth, it is the reality that the strong eat the weak. This, I believe, is the law and truth of the universe. Now that I have seen the truth about the struggle for survival and the fact that the strong win and the weak lose, I cannot join the ranks of the idealists and adopt an optimistic mode of thinking which dreams of the construction of a society that is without authority and control. As long as all living things do not disappear from the earth, the power relations based on this principle [of the strong crushing the weak] will persist. Because the wielders of power continue to defend their authority in the usual manner and oppress the weak—and because my past existence has been a story of oppression by all sources of authority—I decided to deny the rights of all authority, rebel against them, and stake not only my own life but that of all humanity in this endeavor. For this reason I planned eventually to throw a bomb and accept the termination of my life. I did not care whether this act would touch off a revolution or not. I am perfectly content to satisfy my own desires. I do not wish to help create a new society based on a new authority in a different form.

You will tell me that there always exists a chasm between the world depicted in novels and films and the world that people actually live in. It is the chasm between the world mediated by art and the world unmediated by art, formless and drab. You are absolutely right. The gap that my mother felt was not necessarily any deeper than the gap felt by a European girl who loved books and films. Yet there is one critical difference. For in my mother's case, the chasm between the world of art and real life also symbolized something more: the asymmetrical relationship I mentioned earlier—the asymmetrical relationship between those who live only in a universal temporality and those who live in both a universal and a particular one. To make this discussion a little more concrete, let me introduce a character named Francoise. Francoise is a young Parisienne living before World War II. Like my mother, she loves reading books and watching films. Also like my mother, she lives in a small apartment with her mother, who is old, shabby looking, and illiterate. One day Francoise, full of artistic aspirations, writes an autobiographical novel. It is the tale of her life torn between the world of art and the world of reality. (Not an original tale, I must say.) The novel is well received in France. Several hundred Japanese living in Japan read this novel in French, and one of them decides to translate it into Japanese. My mother reads the novel. She identifies with the heroine and says to herself, "This girl is just like me!" Moved, my mother, also full of artistic aspirations, writes her own autobiography. That novel is well received in Japan but is not translated into French—or any other European language, for that matter. The number of Europeans who read Japanese is just too small. Therefore, only Japanese readers can share the plight of my mother's life. For other readers in the world, it's as if her novel never existed. It's as if she herself never existed. Even if my mother had written her novel first, Francoise would never have read it and been moved by it.

Oh, my son loves Japan!" she says, her voice soaring. "He's been studying Japanese, all by himself, and he went there recently actually for the first time, and he said he just felt immediately at home there, you know really comfortable. I mean with him it's mostly the, the, the-" My brain silently fills in the next word: anime. "The animation and so on, you know he's really into technology. I mean he's only seventeen, you know so who knows what is going to happen. But it does seem like, you know, a real thing for him." "Right," I say, and I nod. "That's great." Sometimes at times like these, what fills my head is the things I do not and could not ever say. For example: "You have no idea how many stories I've heard exactly like that one!" Or: "You know, even though I'm generally reluctant to admit the existence of 'types' among people, I'm often shocked by the parallels that exist between the kind of young men who like anime and all things Japanese, to the extent that I sometimes struggle to believe that a group of people with such intensely similar interests are in fact individuals." Certainly I do not say: "And what would you like to bet that he ends up marrying a Japanese woman and becomes an academic teaching the world about Japanese culture while she gives up her job to bring up his children?" But even if these things flicker through my mind, I'm not anywhere near as rageful as any of that makes me sound. In fact, if anything, what I feel in this particular moment is something like envy, for this son of hers that I've never met, I understand that taking refuge in Japan and being shielded from the demands of full adulthood is a privilege offered to predominantly white, educated, Anglophone men, because they are deemed the most desirable that the world has to offer; that it feeds off power relations that date back to the American occupation and beyond, and which hew closely to the colonial paradigm even if there are important differences (and even if Japan also has a history of colonialism of its own to reckon with); and that even leaving all of this aside, this Peter Pan status is not something I am interested in. And yet I can't help but look at the sort of person who feels "immediately" comfortable in Japan and wish that I had felt like that, only because it might validate the way I've dedicated a lot of my life to the country, but because the security of that sensation in itself feels like something I would love to experience.

Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners. Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants. Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”? It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico. Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that: 'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.