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Japanese gender roles and values
Japanese gender roles and values
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The grace of a swan, subtle graceful movements, beauty, and finesse, these are all aspects of the Japanese Onnagata 1.The Onnagata (male actors portraying women) in Japan is viewed as the ideal women, according to the revered Misaki Isaka, their conduct “offstage is made responsible for artistry onstage, such as singing (ka), dancing (bu), and acting (ki)” 2. This is how Japanese society has come to view them over the years, but in reality, the Onnagata is a repressed individual that is not allowed to express their masculinity in any facet in society. This can be seen in a quote, within a short story, written by Yukio Mishima; “ He must live as a woman in his daily life, he is unlikely to be considered an accomplished Onnagata. When he appears on stage, the more he concentrates on performing this or that essentially feminine action the more masculine he will seem”3. The Onnagata, in Japan, is the ideal perfect woman who surpasses all women, but they are the contradictory, male representation of the male fantasy.
The manner in which, the Onnagata, essentially is in Japanese society has created a new ideal of gender in Japan and a new form of repression. "Kabuki would have died had not increasingly believable, instead of merely pretty, female characters begun to appear in the mature male kabuki that emerged in the 1650s … an open transition from gay theater to Gei Theater, gei being Japanese for art…Only actors past their adolescence could do and they were forced by law to cut their physical attractiveness" 4. The dictatorial members of the government at the time felt women and homosexual men had over stepped their bounds in theater, thus banning them. One reason for this is the essential make up of society for; women in the To...
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...the protests against this form of life, I never realized that this was the basis of their ideas.
19. Isaka, Misaki, "Box Lunch Etiquette”, Manners and Mischief, 56. (Ayame a famous Onnagata from the Tokugawa period who laid out decorum for Onnagata. He said one should show dedication to their every action including eating and one should never leave their onstage role. They are to become onna in every way and to be beautiful even in old age. Ayame told them to embody real women and to look mischievous with a chaste mind and should never be seen to purposely make the present audience laugh for it is disgraceful, their most important role is to appear chaste).
20. Mishima, Yukio “Onnagata” Death in Midsummer, 1966, 146 (Onnagata can never capture the complete sense of femininity, for it is a piece of a brief moment in time, simply a fragment of a way of life).
Sometimes people are judged by their looks, and preferences will be made towards the more beautiful people before the less beautiful people. What individuals don’t put into account is that the person’s personality is part of their beauty. In Gail Tsukiyama’s novel, The Samurai’s Garden, through the characterization of Sachi’s personality and adversities, Gail Tsukiyama conveys the message that beauty is deeper than just the outside and this message is important because one shouldn’t judge someone just by their looks.
Saikaku, Ihara. Life of a Sensuous Woman. The Longman Anthology of World Literature. (Vol. D) Ed. Damrosch. New York: Pearson, 2004. 604-621. [Excerpt.]
Ironically, Murasaki was able to write The Tale of the Genji in a patriarchal environment, which was typically dominated by male poets and historical writers. The background of this 11th century Japanese “novel” defines the unusual circumstances of a male-dominant literary culture, which allowed Murasaki to tell this story as a female author. In her own diary, Murasaki Shikibu writes about the power of patriarchal authority in the royal court, when she learns that the emperor was reading Tale of Genji. This aspect of 11th century Japanese society defines the assumption of ignorance and submissiveness that Murasaki had to endure as a female
Japanese film serves as a lens through which one observe Japan’s shifting culture in the era of the post-war period; specifically one can trace the changing social perceptions and obligations of women. Departures is a prime film to examine the role of women within Japanese society due to the variety of women it offers up for analysis within and outside of the film. While Departures has a male director and is not overtly dealing with women, Daigo is consistently guided and influenced by the women in the film, who are featured much more prominently in both major and minor roles. This film speaks to large universal themes and questions such as death and family, however Takita uses specific Japanese customs and filial traditions to frame these
Saikaku, Ihara. Life of a Sensuous Woman. The Norton Anthology of World Literature. 3rd Ed. Volume D. Ed. Martin Puchner. New York: Norton, 2013. 591-611. Print.
Kabuki theatre has a very long and rich history. It began in the 1600s, around the same time that the American colonies were being founded. A Japanese shrine maiden, Okuni, is credited with creating Kabuki theatre. In its earliest form, Kabuki consisted of large ensemble dances performed by women. Many of these women were prostitutes off stage. Due to the fame and fan base that these prostitutes acquired because of Kabuki, the government in this time banned women from performing onstage. This was done in an effort to protect the public’s morality against what was seen as a form of lewd entertainment (Kabuki History, 1996). After women, the main characters in Kabuki programs, were banned from performing on the stage, men stepped in to continue the Kabuki productions. This change in characters brought about a very important shift in Kabuki. No longer was the focus on beauty and dance. What became important was the skill of the actors, and the drama that they portrayed. This put Kabuki on the road to becoming a dramatic art form, rather than a show of dancing with beautiful women. At the same time, there was a renaissance happening in Japan, which promoted and encouraged arts and culture. This is known as the Genroku period.
Since its publication in 1981, Joy Kogawa's Obasan has assumed an important place in Canadian literature and in the broadly-defined, Asian-American literary canon. Reviewers immediately heralded the novel for its poetic force and its moving portrayal of an often-ignored aspect of Canadian and American history. Since then, critics have expanded upon this initial commentary to examine more closely the themes and images in Kogawa's work. Critical attention has focused on the difficulties and ambiguities of what is, in more ways than one, a challenging novel. The complexity of Obasan's plot, the intensity of its imagery, and the quiet bitterness of its protest challenge readers to wrestle with language and meaning in much the same way that Naomi must struggle to understand her past and that of the larger Japanese-Canadian community. In this sense, the attention that Obasan has received from readers and critics parallels the challenges of the text: Kogawa's novel, one might say, demands to be reckoned with, intellectually as well as emotionally.
Known for her work as a historian and rather outspoken political activist, Yamakawa Kikue was also the author of her book titled Women of the Mito Domain (p. xix). At the time she was writing this work, Yamakawa was under the surveillance of the Japanese government as the result of her and her husband’s work for the socialist and feminist movements in Japan (p. xx-xxi). But despite the restrictions she was undoubtedly required to abide by in order to produce this book, her work contains an air of commentary on the past and present political, social, and economic issues that had been plaguing the nation (p. xxi). This work is a piece that comments on the significance of women’s roles in history through the example of Yamakawa’s own family and
Throughout the plays, the reader can visualize how men dismiss women as trivial and treat them like property, even though the lifestyles they are living in are very much in contrast. The playwrights, each in their own way, are addressing the issues that have negatively impacted the identity of women in society.
Kano, Ayako. Acting Like A Woman in Modern Japan: Theater, Gender, and Nationalism. New York, Palgrave. 2001
In conclusion, todays cinematic evolvement through being more accepting of sexual themes as well as representation of different sexual orientations, in both characters and audience alike, contributes to further objectifying people in an erotic sense to please different kind of spectators. Furthermore, it enables male characters to be subjected to erotic objectification and is therefore not a portrayal exclusive in portraying females. However, this remodels the way male and female characters are depicted as it in a sense equalizes them through the same kind of degrading portrayal as sexual objects.
Other research has devoted to unveiling the origins and the development of their stereotyping and put them among the historical contextual frameworks (e.g., Kawai, 2003, 2005; Prasso, 2005). Research has shown that those stereotypes are not all without merits. The China doll/geisha girl stereotype, to some degree, presents us with a romanticized woman who embodies many feminine characteristics that are/ were valued and praised. The evolving stereotype of the Asian martial arts mistress features women power, which might have the potentials to free women from the gendered binary of proper femininity and masculinity. Nevertheless, the Western media cultural industry adopts several gender and race policing strategies so as to preserve patriarchy and White supremacy, obscuring the Asian women and diminishing the positive associations those images can possibly imply. The following section critically analyzes two cases, The Memoirs of a Geisha and Nikita, that I consider to typify the stereotypical depictions of Asian women as either the submissive, feminine geisha girl or as a powerful yet threatening martial arts lady. I also seek to examine
...ic female figures in Ancient Japanese literature. His sentiment is basically that such acts are melodramatic and lead only to regret on her part (pg. 25). I took it to mean that Murasaki Shikibu was criticizing those old tropes used in Japanese literature, and the unrealistic standards (which the men in Chapter Two later admit are impossible) are a criticism of the expectations placed on women in Heian society. All in all, the book points at the despairing conditions of women in the Heian Period, and as for Genji, who is described by the author and other characters as “perfect” in every imaginable variation of words, it is made clear through his actions and decisions that he is not perfect, and tends to be quite selfish—signifying that the male ideal is also unrealistic and unattainable.
Wolff, Cynthia Griffin. "Un-Utterable Longing: The Discourse of Feminine Sexuality in The Awakening." Studies in American Fiction 24.1 (Spring 1996): 3-23. Rpt. in Twentieth-Century Literary Criticism. Ed. Janet Witalec. Vol. 127. Detroit: Gale, 2002. Literature Resource Center. Web. 19 May 2014.
In a study done by Robert J. Adams he noted in one of his work on Folktale telling and storytellers in Japan that “Folk religion, costume, art, crafts, and all other facets of folklife contributed to the different version of stories.” (Adams 79) not one story was the same people changed them to have different hidden meanings in them and to teach children different value. Like in this story it teaches you that just because you are a women you should still be able to make your own decision in life. Because during the Meiji restoration the men of the household were losing their power because of Japan going the transitions of industrialization and urbanization. This can be portrayed in the story that women have the power to make their own decisions. But also in today day and age, storytelling has become less and less common though out Japan. Many people would settle to the city to raise families, being separated from the influences and the constant storying telling of the old tales, because they were be to busy taking care of the children and going to