Japanese Best Quotes

I realized that the world did not exist for my benefit. It followed that the ratio of pleasant and unpleasant things around me would not change. It wasn't up to me. It was clear that the best thing to do was to adopt a sort of muddled cheerfulness.

The best way to choose what to keep and what to throw away is to take each item in one’s hand and ask: “Does this spark joy?” If it does, keep it. If not, dispose of it. This is not only the simplest but also the most accurate yardstick by which to judge.

Therefore, the best criterion for choosing what to keep and what to discard is whether keeping it will make you happy, whether it will bring you joy.

The best sequence is this: clothes first, then books, papers, komono (miscellany), and lastly, mementos.

The more one is praised by another person, the more one forms the belief that one has no ability. Please do your best to remember this.

To quietly work away at disposing of your own excess is actually the best way of dealing with a family that doesn’t tidy.

Put simply, wabi sabi gives you permission to be yourself. It encourages you to do your best but not make yourself ill in pursuit of an unattainable goal of perfection. It gently motions you to relax, slow down and enjoy your life. And it shows you that beauty can be found in the most unlikely of places, making every day a doorway to delight.

Water beneath me, water above me, water in me--I was water. How appropriate that the one definition of the Japanese character for my name was "rain." I, too, was precious and copious, inoffensive and deadly, silent and raucous, joyous and despicable, live-giving and corrosive, pure and grasping, patient and insidious, musical and off-key--but more than any of that, and beyond all those things, I was invulnerable. ...From the heights and depths of my diluvian life, I knew that I was rain and rain was rapture. Some realised it would be best to accept me, let me overwhelm them, let me be who I was. There was no greater luxury than to fall to earth, in sprinkles or in buckets, lashing faces and drenching countryside, swelling sources and overflowing rivers, spoiling weddings and consecrating burials, the blesssing and curse of the skies. My rainy childhood thrived in Japan like a fish in water. Tired of my unending passion for my element, Nishio-san would finally call to me, "Out of the lake! You'll dissolve!" Too late. I had dissolved long before.

A Japanese can live on a teaspoonful of rice a day. We were the best breed of worker they had ever hired in their lives.

To appreciate the best opportunity for attack and defence, you must fully understand the rhythm of movement. (Page 28).

The first rule of tinkering is, of course, ‘save all the parts.’ But in dismantling the social fabric, the parts cannot all be saved, for one of them is time. Time, we were told, is a river flowing endlessly through the universe and one cannot step into the same river twice. Not only can we not undo actions taken in haste and in fear (the Japanese Internment), but those taken from the best reasons, but that have proved destructive (affirmative action); the essential mechanism of societal preservation is not inspiration, but restraint.

In Japanese, there is a term, “forest bathing,” where you take a walk under the trees and the coolness, the smell, and the silence wash over you. I feel relaxed, cleansed, and clear-minded afterward.

We have to stop telling ourselves that everyone is watching, waiting for us to fail. They really aren’t.

The best way to learn Japanese is to be born as a Japanese baby, in Japan, raised by a Japanese family.

The dead were buried above ground, the loose soil heaped around them. The heavy rains of the monsoon months softened the mounds, so that they formed outlines of the bodies within them, as if this small cemetery beside the military airfield were doing its best to resurrect a few of the millions who had died in the war. Here and there an arm or a foot protruded from the graves, the limbs of restless sleepers struggling beneath their brown quilts.

You can’t run, you can’t hide, and the idea that you have no control at all just gets into your head and it sticks there. In my time in the Navy, I was never so scared in my life. Bombs and smoke everywhere, fires on the deck. Meanwhile, the guns are booming and the noise is like nothing you’ve ever heard. Thunder times ten, maybe, but that doesn’t describe it. In the big battles, Japanese Zeros strafed the deck continually, the shots ricocheting all over the place.

Hey, I got an idea, let’s go to the movies. I wanna go to the movies, I want to take you all to the movies. Let’s go and experience the art of the cinema. Let’s begin with the Scream Of Fear, and we are going to haunt us for the rest of our lives. And then let’s go see The Great Escape, and spend our summer jumping our bikes, just like Steve McQueen over barb wire. And then let’s catch The Seven Samurai for some reason on PBS, and we’ll feel like we speak Japanese because we can read the subtitles and hear the language at the same time. And then let’s lose sleep the night before we see 2001: A Space Odyssey because we have this idea that it’s going to change forever the way we look at films. And then let’s go see it four times in one year. And let’s see Woodstock three times in one year and let’s see Taxi Driver twice in one week. And let’s see Close Encounters of the Third Kind just so we can freeze there in mid-popcorn. And when the kids are old enough, let’s sit them together on the sofa and screen City Lights and Stage Coach and The Best Years of Our Lives and On The Waterfront and Midnight Cowboy and Five Easy Pieces and The Last Picture Show and Raging Bull and Schindler’s List… so that they can understand how the human condition can be captured by this amalgam of light and sound and literature we call the cinema.

The bond between husband and wife is a strong one. Suppose the man had hunted her out and brought her back. The memory of her acts would still be there, and inevitably, sooner or later, it would be cause for rancor. When there are crises, incidents, a woman should try to overlook them, for better or for worse, and make the bond into something durable. The wounds will remain, with the woman and with the man, when there are crises such as I have described. It is very foolish for a woman to let a little dalliance upset her so much that she shows her resentment openly. He has his adventures--but if he has fond memories of their early days together, his and hers, she may be sure that she matters. A commotion means the end of everything. She should be quiet and generous, and when something comes up that quite properly arouses her resentment she should make it known by delicate hints. The man will feel guilty and with tactful guidance he will mend his ways. Too much lenience can make a woman seem charmingly docile and trusting, but it can also make her seem somewhat wanting in substance. We have had instances enough of boats abandoned to the winds and waves. It may be difficult when someone you are especially fond of, someone beautiful and charming, has been guilty of an indiscretion, but magnanimity produces wonders. They may not always work, but generosity and reasonableness and patience do on the whole seem best.

He had been inspired to start a career in the porn industry after reading the incredible tale of a Japanese man who avenged the death of his sister by going down on her best friend for seven days and seven nights.

In October 1944, we were cruising near Samar, getting ready to help lead the invasion of the Philippines. We had thirteen ships in our group, which sounds like a lot, but aside from the carrier, it was mainly destroyers and escorts, so we didn’t have much firepower. And then, on the horizon, we saw what seemed like the entire Japanese fleet coming toward us. Four battleships, eight cruisers, eleven destroyers, hell-bent on sending us to the bottom of the sea.

No one can be certain of Oppenheimer’s reaction had he learned that on the eve of the Hiroshima bombing, the president knew the Japanese were “looking for peace,” and that the military use of atomic bombs on cities was an option rather than a necessity for ending the war in August. But we do know that after the war he came to believe that he had been misled, and that this knowledge served as a constant reminder that it was henceforth his obligation to be skeptical of what he was told by government officials.

The simple recipe for success that Mendel had instilled in his children from the cradle on consisted in never complaining, never asking for anything, striving to be the best in everything you do, and never trusting anyone. Alma had to carry this heavy weight on her back for several decades, until love helped her shed some of it. Her stoic attitude contributed to the air of mystery surrounding her, long before she had any secrets to keep.

if you’re brave enough to do what you love, every day could be the best day of your life.

They [442nd Regimental Combat Team] did more than defend America. They helped define America at its best...Rarely has a nation been so well served by a people it has so ill-treated.

Things don't always go to plan, no matter what your circumstances. But the flip side is all the unexpected, wonderful things that you could never have imagined happening. Ultimately it's all for the best that many things don't turn out the way we hoped. Try not to think of upset plans or schedules as personal failures or bad luck. If you can do that, you can change your own self and your life overall.

Here is perhaps the most delicious turn that comes out of thinking about politics from the standpoint of place: anyone of any race, language, religion, or origin is welcome, as long as they live well on the land. The great Central Valley region does not prefer English over Spanish or Japanese or Hmong. If it had any preferences at all, it might best like the languages it has heard for thousands of years, such as Maidu or Miwok, simply because it is used to them. Mythically speaking, it will welcome whomever chooses to observe the etiquette, express the gratitude, grasp the tools, and learn the songs that it takes to live there.

Are you aware of the Japanese concept of mono no aware, the bitter sweetness of things?” “I’m afraid not.” “The Japanese sages say the best way to appreciate beauty is to focus on its transient, fragile and fleeting nature.

Yes," I continued, "I discovered this model recently and her style never fails to be mathematically perfect. She seems to come by it naturally. As if she were born resonant. I notice Japanese models tend to do this. Like I said, they seem to have resonance somewhere deep in their culture. But Yuri Nakagawa, she's the best I've ever seen. The best model, with the most powerful resonance. I need her to probe deeper into this profound mathematical instinct, which I call resonance.

If the question is ‘How do we stop enormous evils in the world?’ the answer is, unfortunately, quite frequently ‘War.’ Nazi and Japanese racist genocide were ended by soldiers shooting people, and by bombers bombing people, not by people who believed ‘war is not the answer.

Through this experience, I came to the conclusion that the best way to choose what to keep and what to throw away is to take each item in one’s hand and ask: “Does this spark joy?” If it does, keep it. If not, dispose of it. This is not only the simplest but also the most accurate yardstick by which to judge.

We’re going to travel this path together, step by step, day by day, with the best of intentions.

Even the best of mirrors can show only one side of things. old japanese quote.

It seems like the best escape games come from Japan for some reason. It makes me proud.

Riku, was harassed by scavengers wanting to buy her best dishes, worth about $200. One by one, she took the dishes out of their velvet jackets and smashed them at the men’s feet.

When it comes to storage, vertical is best.

Old age is the best moment to be and do whatever you enjoy. Soon no one will be able to bear me.

Don’t look for excuses. The truth is that the older I get, the more I like my defects. Old age is the best moment to be and do whatever you enjoy. Soon no

Hiroshima bombing may have been “a tragic mistake.” America’s leaders, he said, “lost a certain sense of restraint” when they used the atomic bomb on the Japanese city.

Your grandparents are English?" "Grandfather is,but Grandmere is French. And my other grandparents are American,of course." "Wow.You really are a mutt." St. Clair smiles. "I'm told I take after my English grandfather the most, but it's only because of the accent." "I don't know.I think of you as more English than anything else.And you don't just sound like it,you look like it,too." "I do?" He surprised. I smile. "Yeah,it's that...pasty complexion. I mean it in the best possible way," I add,at his alarmed expression. "Honestly." "Huh." St. Clair looks at me sideways. "Anyway.Last summer I couldn't bear to face my father, so it was the first time I spent the whole holiday with me mum." "And how was it? I bet the girls don't tease you about your accent anymore." He laughs. "No,they don't.But I can't help my height.I'll always be short." "And I'll always be a freak,just like my dad. Everyone tells me I take after him.He's sort of...neat,like me." He seems genuinely surprised. "What's wrong with being neat? I wish I were more organized.And,Anna,I've never met your father,but I guarantee you that you're nothing like him." "How would you know?" "Well,for one thing,he looks like a Ken doll.And you're beautiful." I trip and fall down on the sidewalk. "Are you all right?" His eyes fill with worry. I look away as he takes my hand and helps me up. "I'm fine.Fine!" I say, brushing the grit from my palms. Oh my God, I AM a freak. "You've seen the way men look at you,right?" he continues. "If they're looking, it's because I keep making a fool of myself." I hold up my scraped hands. "That guy over there is checking you out right now." "Wha-?" I turn to find a young man with long dark hair staring. "Why is he looking at me?" "I expect he likes what he sees." I flush,and he keeps talking. "In Paris, it's common to acknowledge someone attractive.The French don't avert their gaze like other cultures do. Haven't you noticed?" St. Clair thinks I'm attractive. He called me beautiful. "Um,no," I say. "I hadn't noticed." "Well.Open your eyes." But I stare at the bare tree branches, at the children with balloons, at the Japanese tour group. Anywhere but at him. We've stopped in front of Notre-Dame again.I point at the familiar star and clear my throat. "Wanna make another wish?" "You go first." He's watching me, puzzled, like he's trying to figure something out. He bites his thumbnail. This time I can't help it.All day long, I've thought about it.Him.Our secret. I wish St. Clair would spend the night again.

If you have an objective you think you are going to reach in ten years, the best strategy to make it happen is to think about how you can manage to reach the same objective in one year.

Hatsuyo ridiculed the movements of people like the socialists, or at best viewed them coolly. "I can't," she said, "hold a fixed philosophy about human society. What I do is gather people around me who feel like I do and live the kind of life that feels right. That is the kind of life that is most realistic and has the most meaning. One member of our group called that view "escapism", but I did not agree. I, too, believed that it was impossible to change the existing society into one that would be FOR the benefit of all; neither could I espouse any given ideal for society.

I came to the conclusion that the best way to choose what to keep and what to throw away is to take each item in one’s hand and ask: “Does this spark joy?” If it does, keep it. If not, dispose of

. . . Japan has a fundamental problem with information itself: it’s often lacking, and when it does exist, is fuzzy at its best, bogus at its worst. In this respect, Japan’s traditional culture stands squarely at odds with modernity—and the problem will persist. The issue of hidden or falsified information strikes at such deeply rooted social attitudes that the nation may never entirely come to grips with it. Because of this, one may confidently predict that in the coming decades Japan will continue to have trouble digesting new ideas from abroad—and will find it more and more difficult to manage its own increasingly baroque and byzantine internal systems.

The simple recipe for success that Mendel had instilled in his children from the cradle on consisted in never complaining, never asking for anything, striving to be the best in everything you do, and never trusting anyone.

In contrast to advice, our UN-VICE is not a suggestion of behavior or a mandate. Instead, our UN-VICE is a way to decipher changing circumstances imaginatively. All advice should be carefully considered, combined with an emphasis on developing and trusting our own capabilities. In our increasingly UN-VICE world, the value of recommendations is rapidly decreasing. Systemic disruption has devalued ad-vice; instead, we offer our best UN-VICE. Inspired by Richard Feynman, we must explore unanswered questions, rather than adhering to unquestionable answers. Zen Master Suzuki Roshi said “In the beginner’s mind there are many possibilities, but in the expert’s there are few.” Our UN-VICE draws from the three stages of the Japanese martial arts concept shuhari. In the first stage, shu, the student masters the established fundamentals. In the second stage, ha, the learner practices and experiments with novel approaches, guided by their own unique perspectives. In the third stage, ri, they break loose from confining rulebooks to adapt freely to any situation. Shuhari is a journey, a continuous process of learning, experimenting, and letting go.

Like the Japanese, the Stoics know “all things everywhere are perishable.” They see this fact as cause for neither sadness, like many of us, nor celebration, like the Japanese, but merely a fact of life. Rationally there is nothing we can do about it, so best not to worry. Marcus reminds us that all we cherish will one day disappear like leaves on a tree so we must “beware lest delight in them leads you to cherish them so dearly that their loss would destroy your peace of mind.

In the ashes on the hearth Saigyo traced and retraced the word, "pity." He had yet to learn to accept life with all its good and evils, to love life in all its manifestations by becoming one with nature. And for this he had abandoned home, wife, and child in that city of conflict. He had fled to save his own life, not for any grandiose dream of redeeming mankind; neither had he taken vows with the thoughts of chanting sutras to Buddha; nor did he aspire to brocaded ranks of the high prelates. Only by surrendering to nature could he best cherish his own life, learn how man should live, and therein find peace. And if any priest accused him of taking the vows out of self-love, not to purify the world and bring salvation to men, Saigyo was ready to admit that these charges were true and that he deserved to be reviled and spat upon as a false priest. Yet, if driven to answer for himself, he was prepared to declare that he who had not learned to love his own life could not love mankind, and that what he sought now was to love that life which was his. Gifts he had none to preach salvation or the precepts of Buddha; all that he asked was to be left to exist as humbly as the butterflies and the birds.

In the area of linguistics, there are major language groups: Japanese, Chinese, Spanish, English, Portuguese, Greek, German, French, and so on. Most of us grow up learning the language of our parents and siblings, which becomes our primary or native tongue. Later, we may learn additional languages but usually with much more effort. These become our secondary languages. We speak and understand best our native language. We feel most comfortable speaking that language. The more we use a secondary language, the more comfortable we become conversing in it. If we speak only our primary language and encounter someone else who speaks only his or her primary language, which is different from ours, our communication will be limited. We must rely on pointing, grunting, drawing pictures, or acting out our ideas. We can communicate, but it is awkward. Language differences are part and parcel of human culture. If we are to communicate effectively across cultural lines, we must learn the language of those with whom we wish to communicate. In the area of love, it is similar. Your emotional love language and the language of your spouse may be as different as Chinese from English. No matter how hard you try to express love in English, if your spouse understands only Chinese, you will never understand how to love each other. My friend on the plane was speaking the language of “Affirming Words” to his third wife when he said, “I told her how beautiful she was. I told her I loved her. I told her how proud I was to be her husband.” He was speaking love, and he was sincere, but she did not understand his language. Perhaps she was looking for love in his behavior and didn’t see it. Being sincere is not enough. We must be willing to learn our spouse’s primary love language if we are to be effective communicators of love.

was strongly opposed to bombing ever since 1931, when I saw those pictures of the Japanese bombing that suburb of Shanghai. You drop a bomb and it falls on the just and the unjust. There is no escape from it. The prudent man can’t escape, [nor] the honest man. . . . During the war with Germany, we [in the Rad Lab] certainly helped to develop devices for bombing . . . but this was a real enemy and a serious matter. But atomic bombing just carried the principle one step further and I didn’t like it then and I don’t now. I think it’s terrible.

According to Gen. Dwight D. Eisenhower, when he was informed of the existence of the bomb at the Potsdam Conference in July, he told Stimson he thought an atomic bombing was unnecessary because “the Japanese were ready to surrender and it wasn’t necessary to hit them with that awful thing.

Tsundoku (Japanese) Buying books and not reading them; letting books pile up on shelves or floors or nightstands. My parents used to joke about making furniture out of them; instead of being coffee table books, they could be the coffee table. Ditto on nightstands, counters, roofs. When we were kids, my brother and I, teased about always reading, built a wall. Right through the middle of the neighborhood, protected ourselves with fiction and with facts. I loved the encyclopedias best; the weight of them, how my grandmother made me walk with one on my head to practice being a lady. It wasn’t until college that I built a grand stairway out of them; their glossy blue jackets looked like marble in the moonlight. I climbed it, to the top of the wall. Peering over, I found you, on the other side, alone in your bed, asleep. That was the first time you dreamed me. In your dream, you told me not to jump. But to be patient. (We were young then, it would be years before we’d meet) and then this morning, I found you in my bedroom. In your hands, How to Rope and Tie a Steer, a mug of coffee, a piece of slightly burned toast. I took The Sun Also Rises from the wall, made the first window into your heart.

California during the 1940s had Hollywood and the bright lights of Los Angeles, but on the other coast was Florida, land of sunshine and glamour, Miami and Miami Beach. If you weren't already near California's Pacific Coast you headed for Florida during the winter. One of the things which made Miami such a mix of glitter and sunshine was the plethora of movie stars who flocked there to play, rubbing shoulders with tycoons and gangsters. Sometimes it was hard to tell the difference between the latter two. Miami and everything that surrounded it hadn't happened by accident. Carl Fisher had set out to make Miami Beach a playground destination during the 1930s and had succeeded far beyond his dreams. The promenade behind the Roney Plaza Hotel was a block-long lovers' lane of palm trees and promise that began rather than ended in the blue waters of the Atlantic. Florida was more than simply Miami and Miami Beach, however. When George Merrick opened the Biltmore Hotel in Coral Gables papers across the country couldn't wait to gush about the growing aura of Florida. They tore down Collins Bridge in the Gables and replaced it with the beautiful Venetian Causeway. You could plop down a fiver if you had one and take your best girl — or the girl you wanted to score with — for a gondola ride there before the depression, or so I'd been told. You see, I'd never actually been to Florida before the war, much less Miami. I was a newspaper reporter from Chicago before the war and had never even seen the ocean until I was flying over the Pacific for the Air Corp. There wasn't much time for admiring the waves when Japanese Zeroes were trying to shoot you out of the sky and bury you at the bottom of that deep blue sea. It was because of my friend Pete that I knew so much about Miami. Florida was his home, so when we both got leave in '42 I followed him to the warm waters of Miami to see what all the fuss was about. It would be easy to say that I skipped Chicago for Miami after the war ended because Pete and I were such good pals and I'd had such a great time there on leave. But in truth I decided to stay on in Miami because of Veronica Lake. I'd better explain that. Veronica Lake never knew she was the reason I came back with Pete to Miami after the war. But she had been there in '42 while Pete and I were enjoying the sand, sun, and the sweet kisses of more than a few love-starved girls desperate to remember what it felt like to have a man's arm around them — not to mention a few other sensations. Lake had been there promoting war bonds on Florida's first radio station, WQAM. It was a big outdoor event and Pete and I were among those listening with relish to Lake's sultry voice as she urged everyone to pitch-in for our boys overseas. We were in those dark early days of the war at the time, and the outcome was very much in question. Lake's appearance at the event was a morale booster for civilians and servicemen alike. She was standing behind a microphone that sat on a table draped in the American flag. I'd never seen a Hollywood star up-close and though I liked the movies as much as any other guy, I had always attributed most of what I saw on-screen to smoke and mirrors. I doubted I'd be impressed seeing a star off-screen. A girl was a girl, after all, and there were loads of real dolls in Miami, as I'd already discovered. Boy, was I wrong." - Where Flamingos Fly

People always talk about the health benefits of Japanese food,’ he said, ‘but I’m fascinated by other aspects of the Japanese dining experience. Like the whole system of serving food at a counter like this, with the customers all facing the same direction, instead of each other. It’s strange when you think about it. At a sushi bar, for example, everyone’s facing the itamae-san, and you discuss the things you’re eating – what type of squid this is, and where they’re caught, and how this is the season for them but they’ll only be at their best for another couple of weeks, and so on. Discussing the food with the chef even as you eat it – that’s a peculiar system.’ ‘I suppose it is, isn’t it? I don’t go to sushi restaurants very often – they’re so expensive – and I could probably count the number of times I’ve sat at the counter, but I know what you mean. There’s something about that atmosphere.’ ‘At its worst, it’s almost an atmosphere of collusion.’ ‘Collusion?’ ‘Everyone at the counter becomes a member of the group. In some sushi bars, all the customers are regulars and they all know each other. As an outsider, you need courage to walk into a place like that and take a seat. It’s a tight-knit little community, and harmony is of the utmost importance. Nobody’s confronting anyone else individually. The conversation all proceeds through the chef, who’s like a moderator or a master of ceremonies. You couldn’t spend some quiet time with a lover, for example, in a place like that, because you’d be isolating yourselves from the others and spoiling the atmosphere for everyone.

Let’s just say that my life depends on getting the best blossoms I can. If they don’t sell, I don’t eat. Perhaps that’s why the flowers grow so large—because I’m driven by necessity. People like you, on the other hand, who grow mums as a hobby, are motivated more by simple curiosity, or the desire to satisfy their pride.

That morning, he’s puffing on his pipe and he’s saying, ‘Those poor little people, those poor little people’—referring to the Japanese.” He said it with an air of resignation. And deadly knowledge. That very week, however, Oppenheimer was working hard to make sure that the bomb exploded efficiently over those “poor little people.

Here's my impression of you when we met the other day: you HAVE changed completely--but I wish you hadn't. I think I understand why you're on your best behavior at school, and I suppose I ought to praise you for showing such an improvement, but please don't force yourself to change too much. Please, at least when you're with me, be the same bright Naomi who chats about everything under the sun. You and I have grown up in different environments, we have different lives, and we also think differently--yet in spite of all these differences I'm sure we can be the best of friends. One day we may come to share the same ideas, but I'd like to believe that it's a natural growing together.

Almost everyone in Chinatown looks more like me than any of the kids at my high school ever did. It feels like a dream. I’ve never been around so many Asian people before. I’ve always felt out of place, but I’ve never realized quite how much until this exact moment, when I feel completely in place. They have eyes like mine and hair like mine and legs like mine. When they smile their skin creases the way mine does, and their hair mostly falls flat and straight the way mine does. They’re like me. It feels so comfortable and good I could almost cry. And they’re so beautiful. Like, Rei beautiful. They know how to do their hair and makeup and dress themselves because they’ve probably been taught by parents who understand they shouldn’t just copy whatever the white celebrities and models are doing. Because they have different faces and body types and colors. It’s like painting—you don’t just use any color you feel like; you pick the color that fits the subject the best. I can’t believe it’s taken me so long to learn the lesson I’ve needed since childhood. I don’t have to be white to be beautiful, just like I don’t have to be Asian to be beautiful. Because beauty doesn’t come in one mold. It doesn’t make it okay that people are jerks about race. But it does make me feel like I’m not alone. It makes me feel like less of a weirdo. It makes me feel like Mom was wrong. When I look around at the people in Chinatown, I don’t feel like I’m desperate for their acceptance. I feel at ease. I think I know why Shoji accepted our Japanese side a long time ago. I think he realized there was another world out there—a world Mom wasn’t a part of. I think he knew that, somehow, finding our heritage was like finding a safe place from her.

Sunja had made a mistake; however, she didn’t believe that her son came from a bad seed. The Japanese said that Koreans had too much anger and heat in their blood. Seeds, blood. How could you fight such hopeless ideas? Noa had been a sensitive child who had believed that if he followed the rules and was the best, then somehow the hostile world would change its mind. His death may have been her fault for having allowed him to believe in such cruel ideals.

American men’s information-focused approach to talk has shaped the American way of doing business. Most Americans think it’s best to “get down to brass tacks” as soon as possible, and not “waste time” in small talk (social talk) or “beating around the bush.” But this doesn’t work very well in business dealings with Greek, Japanese, or Arab counterparts for whom “small talk” is necessary to establish the social relationship that must provide the foundation for conducting business.

Quickly, she pulls out a photograph from the same drawer. Two girls; one English, one Japanese. Their hair is in plaits, knees in the same position, peeking out under school skirts. There is no gap between their bodies. They look entirely different. Chinatsu is delicate, so flawless that she seems like a drawing, whereas Fleur is scrawny and ablaze with freckles. And yet, they look like sisters; the same posture, the same sadness in their eyes. She remembers that day. It was the worst and best of her life.

There is no call for you to get tragic about it. Tragedy is easy enough to contrive. And if you want to be tragic, you can be tragic without destroying thirty thousand other people or without wasting a large amount of Earth property. You can drown in water right here, or jump into a volcano like the Japanese in the old books. Tragedy is not the hard part. The hard part is when you don’t quite succeed and you have to keep on fighting. When you must keep going on and on and on in the face of really hopeless odds, of real temptations to despair.

To understand how seriously the people of Noto take the concept of waste, consider the fugu dilemma. Japanese blowfish, best known for its high toxicity, has been a staple of Noto cuisine for hundreds of years. During the late Meiji and early Edo periods, local cooks in Noto began to address a growing concern with fugu fabrication; namely, how to make use of the fish's deadly ovaries. Pregnant with enough poison to kill up to twenty people, the ovaries- like the toxic liver- had always been disposed of, but the cooks of Noto finally had enough of the waste and set out to crack the code of the toxic reproductive organs. Thus ensued a long, perilous period of experimentation. Locals rubbed ovaries in salt, then in nukamiso, a paste made from rice bran, and left them to ferment. Taste-testing the not-quite-detoxified fugu ovary was a lethal but necessary part of the process, and many years and many lives later, they arrived at a recipe that transformed the ovaries from a deadly disposable into an intensely flavored staple. Today pickled fugu ovaries remain one of Noto's most treasured delicacies.

Sumire and I were a lot alike. Devouring books came as naturally to us as breathing. Every spare moment we’d settle down in some quiet corner, endlessly turning page after page. Japanese novels, foreign novels, new works, classics, avant-garde to best-seller—as long as there was something intellectually stimulating in a book, we’d read it. We’d hang out in libraries, spend whole days browsing in Kanda, the used-book-store mecca in Tokyo. I’d never run across anyone else who read so avidly—so deeply, so widely—as Sumire, and I’m sure she felt the same.

The most obvious difference between Japanese and American ice cream bars is that if the Japanese bar promises something crispy, it will damn well be crispy. The Haagen-Dazs Crispy Sandwich, for example, is a slim bar of ice cream between two delicate wafers. How do they keep the wafers from getting soggy? Is it a layer of shellac? Maybe it's best not to ask. Crepes, soft but not mushy, are also a frequent player in ice cream bars. Near the end of the month I discovered my single favorite ice cream treat, the Black Thunder bar, a chocolate ice cream bar on a stick filled with crunchy chocolate cookie chunks. I also tried its sister product, the vanilla White Thunder, but in the immortal words of Wesley Snipes:always bet on Black Thunder. Iris and I also became mildly obsessed with Zachrich, a triangular Choco Taco-like bar that looked like a run-over sugar cone, coated with chocolate on the inside and filled with mint ice cream. And Iris often selected Coolish, a foil canteen of soft-serve that you warm with your hands until it's just melted enough to suck out through the spout. (All of these names, incidentally, are in English; I'm not translating them).

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

Having read this short history of the lawn, when you now come to plan your dream house you might think twice about having a lawn in the front yard. You are of course still free to do it. But you are also free to shake off the cultural cargo bequeathed to you by European dukes, capitalist moguls and the Simpsons – and imagine for yourself a Japanese rock garden, or some altogether new creation. This is the best reason to learn history: not in order to predict the future, but to free yourself of the past and imagine alternative destinies. Of course this is not total freedom – we cannot avoid being shaped by the past. But some freedom is better than none.

Hey, I got an idea, let’s go to the movies. I wanna go to the movies, I want to take you all to the movies. Let’s go and experience the art of the cinema. Let’s begin with the Scream Of Fear, and we're gonna have it haunt us for the rest of our lives. And then let’s go see The Great Escape, and spend our summer jumping our bikes, just like Steve McQueen over barb wire. And then let’s catch The Seven Samurai for some reason on PBS, and we’ll feel like we speak Japanese because we can read the subtitles and hear the language at the same time. And then let’s lose sleep the night before we see 2001: A Space Odyssey because we have this idea that it’s going to change forever the way we look at films. And then let’s go see it four times in one year. And let’s see Woodstock three times in one year and let’s see Taxi Driver twice in one week. And let’s see Close Encounters of the Third Kind just so we can freeze there in mid-popcorn. And when the kids are old enough, let’s sit them together on the sofa and screen City Lights and Stage Coach and The Best Years of Our Lives and On The Waterfront and Midnight Cowboy and Five Easy Pieces and The Last Picture Show and Raging Bull and Schindler’s List… so that they can understand how the human condition can be captured by this amalgam of light and sound and literature we call the cinema.

So they're supposed to be God's emanations, these angels, and God delegates most earthly action to them—sort of like how the mediaeval Cathars and other Gnostic-influenced sects claimed the Devil was 'king of this world,' with God's complicity. It's a system that leaves room for a whole lot of animistic deities, spirits of place or concept—the kind you get in ancient Greek, Roman, Aryan-Indian, and Slavic beliefs, or even Chinese Shenism and Japanese Shinto. And these things could be good, could be bad, could be beneficial or malign, but since they all had God behind them, you couldn't really get rid of 'em, not completely. The best you could do is, um . . . stop paying attention. Ignore them, walk away. Don't eve give them what they want.

Key doesn’t answer for a long time, thinking of all the ways she could respond. Of Obaachan Akiko and the affectionate nickname of lazy summers spent hiking in the mountains or pounding mochi in the kitchen. Of her half-Japanese mother and Hawai’ian father, of the ways history and identity and circumstance can shape a girl into half a woman, until someone—not a man—comes with a hundred thousand others like him and destroys anything that might have once had meaning. So she finds meaning in him. Who else was there? And this girl, whose sneer reveals her bucked front teeth, has as much chance of understanding that world as Key does of understanding this one. Fresh fruit on the table. No uniforms. And a perfect, glittering shunt of plastic and metal nestled in the crook of her left arm. “Mine,” Key answers the girl.

White bread in Japan is a steroidal megaloaf called shokupan. Brioche-like and great for toasting, shokupan is sold in bags of four, six, or eight perfectly square slices, without heels. Where do the heels go? Out back with the imperfect vegetables? I bought shokupan several times before figuring out why the four-, six, and eight-slice sacks all sold for the same price. It's the same loaf, cut into thicker or thinner slices. Eight-slice shokupan is similar in thickness to Wonder bread. Six-slice shokupan is like what we buy in Seattle as Texas Toast (the fresh kind, not the frozen garlic bread). A piece of four-slice shokupan is like a Stephen King paperback. It would make a slot toaster cry out in pain. Iris and I liked the six-slice bread best and usually ate it toasted with melted butter and a sprinkle of sea salt.

This unusual television moment received much international attention, as did another CNN interview in which I displayed a large map of the Middle East. I “walked” through the Arab countries from Morocco to the Indian Ocean with the open palms of my hands. Then I covered Israel with my thumb.10 For many used to seeing the map of Israel alone on a full screen, a great Israeli Goliath “oppressing” the small Palestinian David, this demonstration came as a shock. It was Israel that was David. This was the best way I could think of to convey that the Arab world was hundreds of times the size of Israel. These interviews may have been seen by some unlikely viewers. When visiting Japan that year, singer Perry Como was asked by the Japanese government how to improve Japan’s image in the United States. He suggested they hire my services.

By the time Herman appears at six thirty, I've done a double batch of my version of an upgraded pinwheel, making a homemade honey oat graham cookie base, a piped swirl of soft vanilla honey marshmallow cream, and a covering of dark chocolate mixed with tiny, crunchy Japanese rice pearls. I've made a test batch of a riff on a Nutter Butter, two thin, crisp peanut butter cookies with a layer of peanut butter cream sandwiched between them. My dad always loved Nutter Butters; he could sit in his office for hours working on briefs, eating them one after another. I figured he would be my best taster, so might as well try them and bring some with me later today. And I've just pulled a new brownie out of the oven: a deep, dark chocolate base with a praline pecan topping, sort of a marriage of brownie and that crispy top layer of a good pecan pie.

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.*

I’m Sushi K and I’m here to say I like to rap in a different way Look out Number One in every city Sushi K rap has all most pretty My special talking of remarkable words Is not the stereotyped bucktooth nerd My hair is big as a galaxy Cause I attain greater technology [...] I like to rap about sweetened romance My fond ambition is of your pants So here is of special remarkable way Of this fellow raps named Sushi K The Nipponese talking phenomenon Like samurai sword his sharpened tongue Who raps the East Asia and the Pacific Prosperity Sphere, to be specific [...] Sarariman on subway listen For Sushi K like nuclear fission Fire-breathing lizard Gojiro He my always big-time hero His mutant rap burn down whole block Start investing now Sushi K stock It on Nikkei stock exchange Waxes; other rappers wane Best investment, make my day Corporation Sushi K [...] Coming to America now Rappers trying to start a row Say “Stay in Japan, please, listen! We can’t handle competition!” U.S. rappers booing and hissin’ Ask for rap protectionism They afraid of Sushi K Cause their audience go away He got chill financial backin’ Give those U.S. rappers a smackin’ Sushi K concert machine Fast efficient super clean Run like clockwork in a watch Kick old rappers in the crotch [...] He learn English total immersion English/Japanese be mergin’ Into super combination So can have fans in every nation Hong Kong they speak English, too Yearn of rappers just like you Anglophones who live down under Sooner later start to wonder When they get they own rap star Tired of rappers from afar [...] So I will get big radio traffic When you look at demographic Sushi K research statistic Make big future look ballistic Speed of Sushi K growth stock Put U.S. rappers into shock

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to “Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

Gaman. I've fought my whole life against it, but looking back, it's all I know how to do. I used gammon when I saw that first text to Dad when I was twelve. I used gammon with Trish when she got popular and made all those new, popular friends. I used gaman when I had a crush on her. I thought I'd changed when we moved to California and I finally made real friends, finally kissed Jamie, finally started to live a little. I thought I was done with gaman. But I was wrong. I tried to do something about Dad, and I failed. I tried to tell Mom the truth about me, and I chickened out. I tried to take action when I thought Jamie might leave me, and I screwed up. So I've resigned myself to my fate like a good Japanese girl, and I'm doing my best to pull myself together, squelch the complaints, and endure, endure, endure. Gaman. This is what Mom has been training me for since I was born, and it's clearly what I'm best at.

Our neighborhood ramen place was called Aoba. That's a joke. There were actually more than fifty ramen places with in walking distance of our apartment. But this one was our favorite. Aoba makes a wonderful and unusual ramen with a mixture of pork and fish broth. The noodles are firm and chewy, and the pork tender and almost smoky, like ham. I also liked how they gave us a small bowl for sharing with Iris without our even asking. What I really appreciated about this place, however, were two aspects of ramen that I haven't mentioned yet: the eggs and the dipping noodles. After these two, I will stop, but there's so much more to ramen. Would someone please write an English-language book about ramen? Real ramen, not how to cook with Top Ramen noodles? Thanks. (I did find a Japanese-language book called State-of-the-Art Technology of Pork Bone Ramen on Amazon. Wish-listed!) One of the most popular ramen toppings is a soft-boiled egg. Long before sous vide cookery, ramen cooks were slow-cooking eggs to a precise doneness. Eggs for ramen (ajitsuke tamago) are generally marinated in a soy sauce mixture after cooking so the whites turn a little brown and the eggs turn a little sweet and salty. I like it best when an egg is plunked whole into the broth so I can bisect it with my chopsticks and reveal the intensely orange, barely runny yolk. A cool egg moistened with rich broth is alchemy. Forget the noodles; I want a ramen egg with a little broth for breakfast. Finding hot and cold in the same mouthful is another hallmark of Japanese summer food, and many ramen restaurants, including Aoba, feature it in the form of tsukemen, dipping noodles. Tsukemen is deconstructed ramen, a bowl of cold cooked noodles and a smaller bowl of hot, ultra-rich broth and toppings. The goal is to lift a tangle of noodles with your chopsticks and dip them in the bowl of broth on the way to your mouth. This is a crazy way to eat noodles and, unless you've been inculcated with the principles of noodle-slurping physics from birth, a great way to ruin your clothes.

I tried to remember the first time I had heard of Congress’s plans for Japanese American internment. I recalled that my first impression had been one of approval, that certainly we couldn’t chance domestic disloyalty in the face of this terrible world war. But now, as I sat beside Rose and Lorelei and gazed out at this barn—this farm camp, as they called it—I wavered. Certainly these two girls posed no threat to our country. In fact, all the farmworkers seemed to be the most peaceful of people. They had volunteered to help with the harvest, tough physical labor at best, to leave the camp and stay here in conditions little better than those provided for our livestock, all to earn a measly nineteen dollars a month. This was temporary, I kept telling myself. At war’s end, they could return to the homes, businesses, and places in society where they had lived before. I found myself wishing I’d never seen this camp. Perhaps someday, we could all make it back to the places where we started. I didn’t believe it, but I tried to.

They never thought about their age, was a common reply; they had once been adolescents, then they were thirty, fifty, sixty, and never gave it a thought, so why should they do so now? Some of them were very restricted, finding it hard to walk or move, and yet there was nowhere they wanted to go. Others were absentminded, confused, or forgetful, but this worried their carers and relatives more than it did them. Catherine Hope insisted that the residents of the second and third levels remain active, and it was Irina’s job to keep them interested, entertained, and connected. “However old one is, we need a goal in our lives. It’s the best cure for many ills,” Cathy insisted. In her case, the goal had always been to help others, and her accident had not altered this in the slightest. On Friday mornings, Irina used to accompany the most active residents on their street protests, to make sure things didn’t get out of hand. She also took part in the vigils for noble causes and in the knitting club; all the women who could wield a pair of needles (apart from Alma Belasco) were knitting

per hour. Handbrake knew that he could keep up with the best of them. Ambassadors might look old-fashioned and slow, but the latest models had Japanese engines. But he soon learned to keep it under seventy. Time and again, as his competitors raced up behind him and made their impatience known by the use of their horns and flashing high beams, he grudgingly gave way, pulling into the slow lane among the trucks, tractors and bullock carts. Soon, the lush mustard and sugarcane fields of Haryana gave way to the scrub and desert of Rajasthan. Four hours later, they reached the rocky hills surrounding the Pink City, passing in the shadow of the Amber Fort with its soaring ramparts and towering gatehouse. The road led past the Jal Mahal palace, beached on a sandy lake bed, into Jaipur’s ancient quarter. It was almost noon and the bazaars along the city’s crenellated walls were stirring into life. Beneath faded, dusty awnings, cobblers crouched, sewing sequins and gold thread onto leather slippers with curled-up toes. Spice merchants sat surrounded by heaps of lal mirch, haldi and ground jeera, their colours as clean and sharp as new watercolor paints. Sweets sellers lit the gas under blackened woks of oil and prepared sticky jalebis. Lassi vendors chipped away at great blocks of ice delivered by camel cart. In front of a few of the shops, small boys, who by law should have been at school, swept the pavements, sprinkling them with water to keep down the dust. One dragged a doormat into the road where the wheels of passing vehicles ran over it, doing the job of carpet beaters. Handbrake honked his way through the light traffic as they neared the Ajmeri Gate, watching the faces that passed by his window: skinny bicycle rickshaw drivers, straining against the weight of fat aunties; wild-eyed Rajasthani men with long handlebar moustaches and sun-baked faces almost as bright as their turbans; sinewy peasant women wearing gold nose rings and red glass bangles on their arms; a couple of pink-faced goras straining under their backpacks; a naked sadhu, his body half covered in ash like a caveman. Handbrake turned into the old British Civil Lines, where the roads were wide and straight and the houses and gardens were set well apart. Ajay Kasliwal’s residence was number

Moreover, philosophizing—if by that we broadly mean the critical investigation of deeply perplexing questions, such as what is the best way to live, what is true and how can we best know it, and what are our obligations to one another—is a widespread and perhaps even universal phenomenon, especially among highly literate cultures. There is no a priori reason, therefore, to say that philosophy is limited to the way it has been construed in any one cultural context, whether it be the classical cultures of the Mediterranean basin or the modern cultures of the so-called western world. Rather, the challenge is to understand the context and rules of philosophizing in a variety of sometimes radically different environments. We can only judge how good a philosophical answer is after we are sure we have understood the question the answer is addressing. To do so, the most important thinkers to study are those who develop systematic philosophical articulations rather than ad hoc solutions to particular isolated issues. By understanding the projects of critical, systematic thinkers, we are better equipped to uncover the premises and rules of reasoning that inform their answers.

With each new course, he offers up little bites of the ethos that drives his cooking, the tastes and the words playing off each other like a kaiseki echo chamber. Ark shell, a bulging, bright orange clam peeking out of its dark shell, barely cooked, dusted with seaweed salt. "To add things is easy; to take them away is the challenge." Bamboo, cut into wedges, boiled in mountain water and served in a wide, shallow bowl with nothing but the cooking liquid. "How can we make the ingredient taste more like itself?With heat, with water, with knifework." Tempura: a single large clam, cloaked in a pale, soft batter with more chew than crunch. The clam snaps under gentle pressure, releasing a warm ocean of umami. "I want to make a message to the guest: this is the best possible way to cook this ingredient." A meaty fillet of eel wrapped around a thumb of burdock root, glazed with soy and mirin, grilled until crispy: a three-bite explosion that leaves you desperate for more. "The meal must go up and down, following strong flavors with subtle flavors, setting the right tone for the diner." And it does, rising and falling, ebbing and flowing, until the last frothy drop of matcha is gone, signaling the end of the meal.

Alice's Cutie Code TM Version 2.1 - Colour Expansion Pack (aka Because this stuff won’t stop being confusing and my friends are mean edition) From Red to Green, with all the colours in between (wait, okay, that rhymes, but green to red makes more sense. Dang.) From Green to Red, with all the colours in between Friend Sampling Group: Fennie, Casey, Logan, Aisha and Jocelyn Green  Friends’ Reaction: Induces a minimum amount of warm and fuzzies. If you don’t say “aw”, you’re “dead inside”  My Reaction: Sort of agree with friends minus the “dead inside” but because that’s a really awful thing to say. Puppies are a good example. So is Walter Bishop. Green-Yellow  Friends’ Reaction: A noticeable step up from Green warm and fuzzies. Transitioning from cute to slightly attractive. Acceptable crush material. “Kissing.”  My Reaction: A good dance song. Inspirational nature photos. Stuff that makes me laugh. Pairing: Madison and Allen from splash Yellow  Friends’ Reaction: Something that makes you super happy but you don’t know why. “Really pretty, but not too pretty.” Acceptable dating material. People you’d want to “bang on sight.”  My Reaction: Love songs for sure! Cookies for some reason or a really good meal. Makes me feel like it’s possible to hold sunshine, I think. Character: Maxon from the selection series. Music: Carly Rae Jepsen Yellow-Orange  Friends’ Reaction: (When asked for non-sexual examples, no one had an answer. From an objective perspective, *pushes up glasses* this is the breaking point. Answers definitely skew toward romantic or sexual after this.)  My Reaction: Something that really gets me in my feels. Also art – oil paintings of landscapes in particular. (What is with me and scenery? Maybe I should take an art class) Character: Dean Winchester. Model: Liu Wren. Orange  Friends’ Reaction: “So pretty it makes you jealous. Or gay.”  “Definitely agree about the gay part. No homo, though. There’s just some really hot dudes out there.”(Feenie’s side-eye was so intense while the others were answering this part LOLOLOLOLOL.) A really good first date with someone you’d want to see again.  My Reaction: People I would consider very beautiful. A near-perfect season finale. I’ve also cried at this level, which was interesting. o Possible tie-in to romantic feels? Not sure yet. Orange-Red  Friends’ Reaction: “When lust and love collide.” “That Japanese saying ‘koi no yokan.’ It’s kind of like love at first sight but not really. You meet someone and you know you two have a future, like someday you’ll fall in love. Just not right now.” (<-- I like this answer best, yes.) “If I really, really like a girl and I’m interested in her as a person, guess. I’d be cool if she liked the same games as me so we could play together.”  My Reaction: Something that gives me chills or has that time-stopping factor. Lots of staring. An extremely well-decorated room. Singers who have really good voices and can hit and hold superb high notes, like Whitney Houston. Model: Jasmine Tooke. Paring: Abbie and Ichabod from Sleepy Hollow o Romantic thoughts? Someday my prince (or princess, because who am I kidding?) will come? Red (aka the most controversial code)  Friends’ Reaction: “Panty-dropping levels” (<-- wtf Casey???).  “Naked girls.” ”Ryan. And ripped dudes who like to cook topless.”  “K-pop and anime girls.” (<-- Dear. God. The whole table went silent after he said that. Jocelyn was SO UNCOMFORTABLE but tried to hide it OMG it was bad. Fennie literally tried to slap some sense into him.)  My Reaction: Uncontrollable staring. Urge to touch is strong, which I must fight because not everyone is cool with that. There may even be slack-jawed drooling involved. I think that’s what would happen. I’ve never seen or experienced anything that I would give Red to.

The art department proper I thought much inferior to that of the Tokyo Exhibition of 1890. Fine things there were, but few. Evidence, perhaps, of the eagerness with which the nation is turning all its energies and talents in directions where money is to be made; for in those larger departments where art is combined with industry,—such as ceramics, enamels, inlaid work, embroideries,—no finer and costlier work could ever have been shown. Indeed, the high value of certain articles on display suggested a reply to a Japanese friend who observed, thoughtfully, "If China adopts Western industrial methods, she will be able to underbid us in all the markets of the world." "Perhaps in cheap production," I made answer. "But there is no reason why Japan should depend wholly upon cheapness of production. I think she may rely more securely upon her superiority in art and good taste. The art-genius of a people may have a special value against which all competition by cheap labor is vain. Among Western nations, France offers an example. Her wealth is not due to her ability to underbid her neighbors. Her goods are the dearest in the world: she deals in things of luxury and beauty. But they sell in all civilized countries because they are the best of their kind. Why should not Japan become the France of the Further East?

To our amazement Jimmy received a letter, dated August 20, 1963, from Bertrand Russell, the world-famous philosopher and peace activist, saying “I have recently finished your remarkable book The American Resolution” and “have been greatly impressed with its power and insight.” The letter goes on to ask for Jimmy’s views on whether American whites “will understand the negro [sic] revolt because “the survival of mankind may well follow or fail to follow from political and social behavior of Americans in the next decades.” On September 5 Jimmy wrote back a lengthy reply saying among other things that “so far, with the exception of the students, there has been no social force in the white population which the Negroes can respect and a handful of liberals joining in a demonstration doesn’t change this one bit.” Russell replied on September 18 with more questions that Jimmy answered in an even longer letter dated December 22. Meanwhile, Russell had sent a telegram to the November 21 Town Hall meeting in New York City at which Jimmy was scheduled to speak, warning Negroes not to resort to violence. In response Jimmy said at the meeting that “I too would like to hope that the issues of our revolt might be resolved by peaceful means,” but “the issues and grievances were too deeply imbedded in the American system and the American peoples so that the very things Russell warned against might just have to take place if the Negroes in the U.S.A. are ever to walk the streets as free men.” In his December 22 letter Jimmy repeats what he said at the meeting and then patiently explains to Russell that what has historically been considered democracy in the United States has actually been fascism for millions of Negroes. The letter concludes: I believe that it is your responsibility as I believe that it is my responsibility to recognize and record this, so that in the future words do not confuse the struggle but help to clarify it. This is what I think philosophers should make clear. Because even though Negroes in the United States still think they are struggling for democracy, in fact democracy is what they are struggling against. This exchange between Jimmy and Russell has to be seen to be believed. In a way it epitomizes the 1960s—Jimmy Boggs, the Alabama-born autoworker, explaining the responsibility of philosophers to The Earl Russell, O.M., F.R.S., in his time probably the West’s best-known philosopher. Within the next few years The American Revolution was translated and published in French, Italian, Japanese, Spanish, Catalan, and Portuguese. To this day it remains a page-turner for grassroots activists because it is so personal and yet political, so down to earth and yet visionary.

The myriad activities that go into creating, producing, selling, and delivering a product or service are the basic units of competitive advantage. Operational effectiveness means performing these activities better—that is, faster, or with fewer inputs and defects—than rivals. Companies can reap enormous advantages from operational effectiveness, as Japanese firms demonstrated in the 1970s and 1980s with such practices as total quality management and continuous improvement. But from a competitive standpoint, the problem with operational effectiveness is that best practices are easily emulated. As all competitors in an industry adopt them, the productivity frontier—the maximum value a company can deliver at a given cost, given the best available technology, skills, and management techniques—shifts outward, lowering costs and improving value at the same time. Such competition produces absolute improvement in operational effectiveness, but relative improvement for no one. And the more benchmarking that companies do, the more competitive convergence you have—that is, the more indistinguishable companies are from one another. Strategic positioning attempts to achieve sustainable competitive advantage by preserving what is distinctive about a company. It means performing different activities from rivals, or performing similar activities in different ways.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.

Oh,Ella. I wish you'd had a better time at the ball." "Fuhgeddaboudit," I muttered. Greaseball. Freddy. Freak. "It's not like she and I were ever going to be BFFs." "I wasn't just referring to Amanda." Of course he wasn't. "I'll try," I moaned into the crook of my elbow. "Oh, Lord.I'll try to carry on." "That sounds rather dramatic, even for you." "It's Styx," I told him. "After your time, before mine. I don't know all the words,but those work for the moment. And for the record, I'm being ironic, not dramatic." "If you say so." I ignored him. "I have had my last flutter over Alex Bainbridge. I mean it. Frankie was right.How many signs do I need that we are never, ever going to have...anything...before I get it? Obviously, it doesn't matter that we realte to the same schizo seventies songs. Or that we can discuss antique Japanese woodblock prints. Or that when he sits next to me, he kinda takes my breath away. You would think that would count for a lot,wouldn't you?" Edward gets the concept of rhetorical questions, so I went on. "I wouldn't even want to hazard a guess about what makes Amanda's pulse go all skittery, but I would bet anything it's not Alex. And he's still with her. He doesn't belong with her, but apparently he feels he belongs to her. Explain that,please." "Oh,Ella.We men are not always the best at looking beyond the...er..." "Boobs,Edward. You can say it. Amanda Alstead has boobs and blonda hair. Beyond that, I can't see a single thing that's special about her." "Because there isn't a single thing. Beyond the...er, obvious. You,on the other hand,are a creature of infinite charms. Shall I list them alphabetically or from the top down?" I scowled up at him. "Y'know, you are beginning to sound a little too much like Frankie and Sadie,my deluded Greek chorus." "yes,well,I rather thought that's what friends are for." "You're not supposed to be my friend," I muttered. "You're supposed to be my Prince Charming." "Ahem." Edward's sculpted lips compressed into a grim line. "Have you looked at me lately? I am supposed to be startling and even a bit scary." "Nope.Neither." I rested my chin on my forearm. "To me,you are perfect. You are loyal and reliable and completely lacking in surprises." "That is a good thing?" "Absolutely," I said. "It's an excellent thing.I don't want any more surprises, over." "Hardly an admirable goal,that." "Maybe not," I agreed, "but pleasant. Among all the other bizarreness tonight, I found something new to be afraid of. Evil girlfriends." "Now,Ella. You can't go on being afraid forever." "Oh,yes,I can. As far as Amanda Alstead is concerned, I can." Edward tilted his head and studied me for a moment. He looked annoyed. "Why do you insist on having these conversations with me when you ignore everything I have to say?" It was a pretty good question. "Fine." I sat up straight and folded my hands in my lap. Home Truth time. "Go ahead. On this night when we celebrate the mysteries of life and death..Say something profound, something startling." There was a long silence. Then, "Boo," Edward said. "Thank you,Mr. Willing." "Don't mention it, Miss Marino. I am yours to command.

The hot case at a kombini features tonkatsu, fried chicken, menchikatsu (a breaded hamburger patty), Chinese pork buns, potato croquettes, and seafood items such as breaded squid legs or oysters. In a bit of international solidarity, you'll see corn dogs, often labeled "Amerikandoggu." One day for lunch I stopped at 7-Eleven and brought home a pouch of "Gold Label" beef curry, steamed rice, inarizushi (sushi rice in a pouch of sweetened fried tofu), cold noodle salad, and a banana. Putting together lunch for the whole family from an American 7-Eleven would be as appetizing as scavenging among seaside medical waste, but this fun to shop for and fun to eat. Instant ramen is as popular in Japan as it is in college dorms worldwide, and while the selection of flavors is wider than at an American grocery, it serves a predictable ecological niche as the food of last resort for those with no money or no time. (Frozen ramen, on the other hand, can be very good; if you have access to a Japanese supermarket, look for Myojo Chukazanmai brand.) That's how I saw it, at least, until stumbling on the ramen topping section in the 7-Eleven refrigerator case, where you can buy shrink-wrapped packets of popular fresh ramen toppings such as braised pork belly and fermented bamboo shoots. With a quick stop at a convenience store, you can turn instant ramen into a serious meal. The pork belly is rolled and tied, braised, chilled, and then sliced into thick circular slices like Italian pancetta. This is one of the best things you can do with pork, and I don't say that lightly.

A depachika is like nothing else. It is the endless bounty of a hawker's bazaar, but with Japanese civility. It is Japanese food and foreign food, sweet and savory. The best depachika have more than a hundred specialized stands and cannot be understood on a single visit. I felt as though I had a handle on Life Supermarket the first time I shopped there, but I never felt entirely comfortable in a depachika. They are the food equivalent of Borges's "The Library of Babel": if it's edible, someone is probably selling it, but how do you find it? How do you resist the cakes and spices and Chinese delis and bento boxes you'll pass on the way? At the Isetan depachika, in Shinjuku, French pastry god Pierre Hermé sells his signature cakes and macarons. Not to be outdone, Franco-Japanese pastry god Sadaharu Aoki sells his own nearby. Tokyo is the best place in the world to eat French pastry. The quality and selection are as good as or better than in Paris, and the snootiness factor is zero. I wandered by a collection of things on sticks: yakitori at one stand, kushiage at another. Kushiage are panko-breaded and fried foods on sticks. At any depachika, you can buy kushiage either golden and cooked, or pale and raw to fry at home. Neither option is terribly appetizing: the fried stuff is losing crispness by the second, and who wants to deep-fry in a poorly ventilated Tokyo apartment in the summer? But the overall effect of the display is mesmerizing: look at all the different foods they've put on sticks! Pork, peppers, mushrooms, squash, taro, and two dozen other little cubes.

Rather, I found through this experience that there is significant similarity between meditating under a waterfall and tidying. When you stand under a waterfall, the only audible sound is the roar of water. As the cascade pummels your body, the sensation of pain soon disappears and numbness spreads. Then a sensation of heat warms you from the inside out, and you enter a meditative trance. Although I had never tried this form of meditation before, the sensation it generated seemed extremely familiar. It closely resembled what I experience when I am tidying. While not exactly a meditative state, there are times when I am cleaning that I can quietly commune with myself. The work of carefully considering each object I own to see whether it sparks joy inside me is like conversing with myself through the medium of my possessions. For this reason, it is essential to create a quiet space in which to evaluate the things in your life. Ideally, you should not even be listening to music. Sometimes I hear of methods that recommend tidying in time to a catchy song, but personally, I don’t encourage this. I feel that noise makes it harder to hear the internal dialogue between the owner and his or her belongings. Listening to the TV is, of course, out of the question. If you need some background noise to relax, choose environmental or ambient music with no lyrics or well-defined melodies. If you want to add momentum to your tidying work, tap the power of the atmosphere in your room rather than relying on music. The best time to start is early morning. The fresh morning air keeps your mind clear and your power of discernment sharp. For this reason, most of my lessons commence in the morning. The earliest lesson I ever conducted began at six thirty, and we were able to clean at twice the usual speed. The clear, refreshed feeling gained after standing under a waterfall can be addictive. Similarly, when you finish putting your space in order, you will be overcome with the urge to do it again. And, unlike waterfall meditation, you don’t have to travel long distances over hard terrain to get there. You can enjoy the same effect in your own home. That’s pretty special, don’t you think?

In 1931, Japan went broke—i.e., it was forced to draw down its gold reserves, abandon the gold standard, and float its currency, which depreciated it so greatly that Japan ran out of buying power. These terrible conditions and large wealth gaps led to fighting between the left and the right. By 1932, there was a massive upsurge in right-wing nationalism and militarism, in the hope that order and economic stability could be forcibly restored. Japan set out to get the natural resources (e.g., oil, iron, coal, and rubber) and human resources (i.e., slave labor) it needed by seizing them from other countries, invading Manchuria in 1931 and spreading out through China and Asia. As with Germany, it could be argued that Japan’s path of military aggression to get needed resources was more cost-effective than relying on classic trading and economic practices. In 1934, there was severe famine in parts of Japan, causing even more political turbulence and reinforcing the right-wing, militaristic, nationalistic, and expansionistic movement. In the years that followed, Japan’s top-down fascist command economy grew stronger, building a military-industrial complex to protect its existing bases in East Asia and northern China and support its excursions into other countries. As was also the case in Germany, while most Japanese companies remained privately held, their production was controlled by the government. What is fascism? Consider the following three big choices that a country has to make when selecting its approach to governance: 1) bottom-up (democratic) or top-down (autocratic) decision making, 2) capitalist or communist (with socialist in the middle) ownership of production, and 3) individualistic (which treats the well-being of the individual with paramount importance) or collectivist (which treats the well-being of the whole with paramount importance). Pick the one from each category that you believe is optimal for your nation’s values and ambitions and you have your preferred approach. Fascism is autocratic, capitalist, and collectivist. Fascists believe that top-down autocratic leadership, in which the government directs the production of privately held companies such that individual gratification is subordinated to national success, is the best way to make the country and its people wealthier and more powerful.

The ten rules of ikigai We’ll conclude this journey with ten rules we’ve distilled from the wisdom of the long-living residents of Ogimi: Stay active; don’t retire. Those who give up the things they love doing and do well lose their purpose in life. That’s why it’s so important to keep doing things of value, making progress, bringing beauty or utility to others, helping out, and shaping the world around you, even after your “official” professional activity has ended. Take it slow. Being in a hurry is inversely proportional to quality of life. As the old saying goes, “Walk slowly and you’ll go far.” When we leave urgency behind, life and time take on new meaning. Don’t fill your stomach. Less is more when it comes to eating for long life, too. According to the 80 percent rule, in order to stay healthier longer, we should eat a little less than our hunger demands instead of stuffing ourselves. Surround yourself with good friends. Friends are the best medicine, there for confiding worries over a good chat, sharing stories that brighten your day, getting advice, having fun, dreaming . . . in other words, living. Get in shape for your next birthday. Water moves; it is at its best when it flows fresh and doesn’t stagnate. The body you move through life in needs a bit of daily maintenance to keep it running for a long time. Plus, exercise releases hormones that make us feel happy. Smile. A cheerful attitude is not only relaxing—it also helps make friends. It’s good to recognize the things that aren’t so great, but we should never forget what a privilege it is to be in the here and now in a world so full of possibilities. Reconnect with nature. Though most people live in cities these days, human beings are made to be part of the natural world. We should return to it often to recharge our batteries. Give thanks. To your ancestors, to nature, which provides you with the air you breathe and the food you eat, to your friends and family, to everything that brightens your days and makes you feel lucky to be alive. Spend a moment every day giving thanks, and you’ll watch your stockpile of happiness grow. Live in the moment. Stop regretting the past and fearing the future. Today is all you have. Make the most of it. Make it worth remembering. Follow your ikigai. There is a passion inside you, a unique talent that gives meaning to your days and drives you to share the best of yourself until the very end. If you don’t know what your ikigai is yet, as Viktor Frankl says, your mission is to discover it.

supposed weakness on national security. Ours was a brief exchange, filled with unspoken irony—the elderly Southerner on his way out, the young black Northerner on his way in, the contrast that the press had noted in our respective convention speeches. Senator Miller was very gracious and wished me luck with my new job. Later, I would happen upon an excerpt from his book, A Deficit of Decency, in which he called my speech at the convention one of the best he’d ever heard, before noting—with what I imagined to be a sly smile—that it may not have been the most effective speech in terms of helping to win an election. In other words: My guy had lost. Zell Miller’s guy had won. That was the hard, cold political reality. Everything else was just sentiment. MY WIFE WILL tell you that by nature I’m not somebody who gets real worked up about things. When I see Ann Coulter or Sean Hannity baying across the television screen, I find it hard to take them seriously; I assume that they must be saying what they do primarily to boost book sales or ratings, although I do wonder who would spend their precious evenings with such sourpusses. When Democrats rush up to me at events and insist that we live in the worst of political times, that a creeping fascism is closing its grip around our throats, I may mention the internment of Japanese Americans under FDR, the Alien and Sedition Acts under John Adams, or a hundred years of lynching under several dozen administrations as having been possibly worse, and suggest we all take a deep breath. When people at dinner parties ask me how I can possibly operate in the current political environment, with all the negative campaigning and personal attacks, I may mention Nelson Mandela, Aleksandr Solzhenitsyn, or some guy in a Chinese or Egyptian prison somewhere. In truth, being called names is not such a bad deal. Still, I am not immune to distress. And like most Americans, I find it hard to shake the feeling these days that our democracy has gone seriously awry. It’s not simply that a gap exists between our professed ideals as a nation and the reality we witness every day. In one form or another, that gap has existed since America’s birth. Wars have been fought, laws passed, systems reformed, unions organized, and protests staged to bring promise and practice into closer alignment. No, what’s troubling is the gap between the magnitude of our challenges and the smallness of our politics—the ease with which we are distracted by the petty and trivial, our chronic avoidance of tough decisions, our seeming inability to build a working consensus to tackle any big problem. We know that global competition—not to mention any genuine commitment to the values

sheer size, it has no rival. Of the two American fleets involved in the battle, one was comprised of 738 ships and carried an invasion force of approximately 165,000 men in addition to the 50,000 sailors aboard the ships.1 The other American fleet was the most powerful in the world, with a total of 16 aircraft carriers and six of the world’s most powerful battleships. In total, the two fleets brought 235 surface combatants and 1,500 aircraft to the battle. Opposed to this collection of naval might was the Imperial Japanese Navy. Once the most powerful navy in the Pacific, the Imperial Fleet was forced into a desperate fight with all its remaining strength. In total, the Japanese committed 69 ships and some 375 aircraft, most of which were land based.2 Both sides committed so much because the stakes were so high. The Americans planned to invade Leyte Island in the Philippines as a potential first step to occupying the entire archipelago. The Leyte invasion force was larger than the initial American contribution to the assault force at Normandy. If the Philippines could be occupied, Japanese sea lines of communications between the Home Islands and the resource areas in Southeast Asia would be severed, fatally compromising Japan’s ability to continue the war. This demanded that the Japanese respond to the invasion with all of their remaining strength. The ensuing battle was the most complex naval battle of the entire Second World War. Its complexity makes it compelling. Instead of being a single battle as the name implies, it was actually comprised of four major engagements and several lesser actions fought over the span of three days. The characteristics of the battle continue to astound – it contained the largest air-sea battle in history; it included the last carrier and battleship clashes in history; it was the only time that a surface force engaged a carrier force while under air attack; and it featured the first pre-planned use of suicide attacks during the Pacific War. Adding to the drama of this momentous event was the role personalities played in the battle. On the American side were the flamboyant General Douglas MacArthur, the steady Admiral Chester Nimitz, and the impulsive Admiral William Halsey. Overlooked but still key commanders included Vice Admiral Thomas Kinkaid and the brilliant Clifton Sprague, commander of the escort carrier group known as Taffy 3. For the Japanese, the taciturn Vice Admiral Kurita Takeo was placed in command of their most important force. He was charged to execute a plan devised by Admiral Toyoda Soemu, who cared more about presenting the Imperial Navy’s Combined Fleet with an opportunity to die fighting than to produce a plan in the best interests of the nation.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.” ― John M. Keller, Abracadabrantesque

Though it’s best not to be born a chicken at all, it is especially bad luck to be born a cockerel. From the perspective of the poultry farmer, male chickens are useless. They can’t lay eggs, their meat is stringy, and they’re ornery to the hens that do all the hard work of putting food on our tables. Commercial hatcheries tend to treat male chicks like fabric cutoffs or scrap metal: the wasteful but necessary by-product of an industrial process. The sooner they can be disposed of—often they’re ground into animal feed—the better. But a costly problem has vexed egg farmers for millennia: It’s virtually impossible to tell the difference between male and female chickens until they’re four to six weeks old, when they begin to grow distinctive feathers and secondary sex characteristics like the rooster’s comb. Until then, they’re all just indistinguishable fluff balls that have to be housed and fed—at considerable expense. Somehow it took until the 1920s before anyone figured out a solution to this costly dilemma. The momentous discovery was made by a group of Japanese veterinary scientists, who realized that just inside the chick’s rear end there is a constellation of folds, marks, spots, and bumps that to the untrained eye appear arbitrary, but when properly read, can divulge the sex of a day-old bird. When this discovery was unveiled at the 1927 World Poultry Congress in Ottawa, it revolutionized the global hatchery industry and eventually lowered the price of eggs worldwide. The professional chicken sexer, equipped with a skill that took years to master, became one of the most valuable workers in agriculture. The best of the best were graduates of the two-year Zen-Nippon Chick Sexing School, whose standards were so rigorous that only 5 to 10 percent of students received accreditation. But those who did graduate earned as much as five hundred dollars a day and were shuttled around the world from hatchery to hatchery like top-flight business consultants. A diaspora of Japanese chicken sexers spilled across the globe. Chicken sexing is a delicate art, requiring Zen-like concentration and a brain surgeon’s dexterity. The bird is cradled in the left hand and given a gentle squeeze that causes it to evacuate its intestines (too tight and the intestines will turn inside out, killing the bird and rendering its gender irrelevant). With his thumb and forefinger, the sexer flips the bird over and parts a small flap on its hindquarters to expose the cloaca, a tiny vent where both the genitals and anus are situated, and peers deep inside. To do this properly, his fingernails have to be precisely trimmed. In the simple cases—the ones that the sexer can actually explain—he’s looking for a barely perceptible protuberance called the “bead,” about the size of a pinhead. If the bead is convex, the bird is a boy, and gets thrown to the left; concave or flat and it’s a girl, sent down a chute to the right.

The woman glares at him and, after taking a breath, forges on. "One other issue I'd like to raise is how you have authors here separated by sex." "Yes, that's right. The person who was in charge before us cataloged these and for whatever reason divided them into male and female. We were thinking of recataloging all of them, but haven't been able to as of yet." "We're not criticizing you for this," she says. Oshima tilts his head slightly. "The problem, though, is that in all categories male authors are listed before female authors," she says. "To our way of thinking this violates the principle of sexual equality and is totally unfair." Oshima picks up her business card again, runs his eyes over it, then lays it back down on the counter. "Ms. Soga," he begins, "when they called the role in school your name would have come before Ms. Tanaka, and after Ms. Sekine. Did you file a complaint about that? Did you object, asking them to reverse the order? Does G get angry because it follows F in the alphabet? Does page 68 in a book start a revolution just because it follows 67?" "That's not the point," she says angrily. "You're intentionally trying to confuse the issue." Hearing this, the shorter woman, who'd been standing in front of a stack taking notes, races over. "Intentionally trying to confuse the issue," Oshima repeats, like he's underlining the woman's words. "Are you denying it?" "That's a red herring," Oshima replies. The woman named Soga stands there, mouth slightly ajar, not saying a word. "In English there's this expression red herring. Something that's very interesting but leads you astray from the main topic. I'm afraid I haven't looked into why they use that kind of expression, though." "Herrings or mackerel or whatever, you're dodging the issue." "Actually what I'm doing is shifting the analogy," Oshima says. "One of the most effective methods of argument, according to Aristotle. The citizens of ancient Athens enjoyed using this kind of intellectual trick very much. It's a shame, though, that at the time women weren't included in the definition of 'citizen.'" "Are you making fun of us?" Oshima shakes his head. "Look, what I'm trying to get across is this: I'm sure there are many more effective ways of making sure that Japanese women's rights are guaranteed than sniffing around a small library in a little town and complaining about the restrooms and the card catalog. We're doing our level best to see that this modest library of ours helps the community. We've assembled an outstanding collection for people who love books. And we do our utmost to put a human face on all our dealings with the public. You might not be aware of it, but this library's collection of poetry-related material from the 1910s to the mid-Showa period is nationally recognized. Of course there are things we could do better, and limits to what we can accomplish. But rest assured we're doing our very best. I think it'd be a whole lot better if you focus on what we do well than what we're unable to do. Isn't that what you call fair?

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