Episode 6: Shikitari – Herd Instinct

Episode 6: Shikitari – Herd Instinct

Episode 6: Shikitari – Herd Instinct

 

One can say that to the Westerner eyes that Japan is the land of contradictions, everything good or positive about Japan always seems to have a flipside that is negative or unfavourable. Indeed you could say this about all societies, but here this contrast may appear to be much more pronounced.

One of these apparent contradictions that have been especially difficult for foreign businessman, particular Americans, to deal with is the Japanese management custom, in large companies, of rotating employees.

Virtually all administrative and technical employees in large Japanese firms are transferred every two or three years to different sections, departments, or divisions as a key part of their ongoing training.

I came across this phenomena at a very early point in my career here, when I joined a construction machinery rental and export firm as their export manager. Ready to go, and happy to fulfill one of my desires to be involved in import and export, I tackled the job in earnest. Imagine my total surprise, or should I say shock and dismay, when they said after only a few weeks on the job I would be accompanying a heavy duty mechanic to fix machinery as a part of my training.

I will confess right here and now, while I have a deep appreciation and the utter most respect for those who can fix machinery, my interest in such activity is, well zero

So off I went off for a few of weeks of observing the heavy duty mechanic, all the while wondering “wasn’t I supposed to be the export manager?” Anyway, the long and short of this was the two brothers that ran this small firm couldn’t get along at all and I took that opportunity to leave this company to re-start my journey elsewhere.

And indeed in hindsight, for all the success they had during the bubble economy of the 80’s and early 90’s, even truly stupid people could be “successful” during the bubble.

As you may have already guessed, the Japanese employees do not like the system as it takes them away from jobs just when they feel they have mastered them, and for other obvious reasons as well; they’re often in the middle of major projects of one kind or another that they would prefer to continue; therefore to leave coworkers with whom they have developed a good working relationship; and they are frequently required to transfer to a new site, sometimes in distance cities or in rural areas.

Again, I have seen this time and time while sub contracting to major Japanese corporation. I asked a high level scientist why he was moving to the sales department. He looked at me, with just a hint of melancholy in his eyes, and said “looks like it was a time for a transfer”.

Unfortunately, and to say the least this wonderful person was moving to an area where he were not naturally adept, like someone, for example, moving from the export department to the shop floor to participate in heavy mechanics.

In virtually every instant, Japanese employees who are transferred have to start over again in establishing a nurturing the kind of intimate personal relationships are essential to surviving and functioning effectively inside a Japanese company.

For foreign business people dealing with Japanese companies this rotation policy means they have to accommodate themselves to deal with new and inexperience people every two or three years, a predicament that is almost always frustrating and frequently a series handicap for the foreign side, because it is time consuming and expensive to re-create the necessary degree of awareness and trust with new and unfamiliar people.

The purpose of the rotation policy is to familiarize all management and technical employees with all of the functions of the company so that they can make better informed decisions and eventually contribute more to the success of the company. You can actually argue that this makes a lot of sense, despite the problems it causes. You could say that an engineer or designer can perform the job better if they knows something about manufacturing or about the problems encountered by the sales department.

You can look at this phenomena and perhaps attribute many of the successes so many Japanese companies indicate that the pluses of the rotation system has outweighed the minuses, at least as far as the Japanese are concerned.

One of the reasons why the rotation system works as well as it does in Japan is a cultural fact and known as shikitari, which is another word for kanrei, which means “custom” “convention”, or “how things are done”. These words are rooted in the much more ingrain indigenous DNA imprinted belief system which is now know as “Way of Japanese

Shikitari incorporates all the values, standards and rituals that make up the prevailing beliefs and behaviours in a particular Japanese company. These features differ to some degree from company to company because they are primarily a historical creation of the upper echelons running these companies; nevertheless, the features of shikitari of a company are all rooted in the culture of Japan and are therefore similar.

Generally speaking, shikitari of a company are not written down nor are they’re explicitly taught new employees. Shikitari are things that newcomers are expected to absorb by osmosis, by listening, watching, imitating, and only rarely by asking questions during the first few years with the company.

Because so many of the shikitari of a company are subtle and often invisible to outsiders, foreigners who work for Japanese company typically find them selves working blind. They often do not know what they are supposed to do, or how they are supposed to act. The results is that they tend to be in a constant state of uncertainty and frustration.

Within a company in which everyone knows and abide by shikitari, it is taking for granted that everyone understands and appreciates what everyone else is doing, and that there’s will be little or no disagreement because compromise and co-operation are built into the system.

Another aspect of the shikitari factor that plays havoc with the mentality and expectations of foreigners is that it does not tolerate difference of opinions or things to be done differently. It’s demands absolute conformity.

In a purely Japanese content shikitari binds the company into a highly directed, highly drilled team that is formidable when it plays against other teams, including foreigner companies which are not so tightly structured or focussed in their behaviour.

We will see how shikitari plays out over the next several years for the Japanese companies and their continuing role important in the world economy.

Shikitari - Herd Instinct - Land Of The Rising Son
Episode 5: Itadakimasu-Gochisosama – Thanks For The Hospitality

Episode 5: Itadakimasu-Gochisosama – Thanks For The Hospitality

Episode 5: Itadakimasu-Gochisosama Thanks For The Hospitality

 

If you have ever had the opportunity to go to a Chinese banquet, you will soon realize that the Chinese treat eating as a celebration, like a never ending thanksgiving, and they approach the art of preparing, cooking and consuming food with unbridled passion. We have even imported from the Chinese a four-ideogram-compound Shu Chi Niku Rin (Ponds Of Alcohol Forests Of Meat), which translates directly to “ponds of booze, forests of meat.”

Now let’s have a brief look at the history of the 4 phases of the Japanese food tradition and what it has lead us to here in Land Of The Rising Son.

The Japanese first food tradition is the original one developed by farmers and fisherman and consistent primarily of vegetables, rice and seafood prepared simply at home, and served without any special ceremony.

Actually having lived in a rural farming area in the outskirts of Tokyo, to me this was representative of the typical Japanese family Way of Food from the very beginning .

The second food tradition of Japan was developed by Buddhist monks, and consist primarily of vegetarian dishes austerely prepared and served in small portions in keeping with the reserve nature of this religious order. Buddhist monks and temple guests are served this type of diet, and I had the opportunity to have an authentic Buddhist temple breakfast after a meditation session there, it happened to be quite delicious.

The third food tradition in Japan is known kaisei and was developed by tea masters for guest before the ceremonial tea.

Kaiseki consists of miniature portions of vegetables and seafood, often boiled and dried.

To me personally kaiseki is the pinnacle of a dinning experience.

And can not recommend it highly enough for the ultimate food journey, for those who are interested.

I was trying to find a way to explain kaiseki to my business associate, and the best I could come up with was to say it’s a spiritual eating experience and you are thankful for each and every exquisite mouthful.

The fourth Japanese food traditions is the one developed over the centuries of the unmatched hospitality industry of Japan; many of these dishes originated in the kitchens of the early imperial and shogunate courts. This is the Japanese cuisine that is most familiar to the non-Japanese for example, sashimi, sushi, tempura, soba, yakitori, tonkatsu, waygyu, I am sure you get the picture.

In profound contrast to the Chinese, who like a large variety of dishes, large portions, and in a noisy, free-for-all atmosphere in the restaurants, any trip to Hong Kong can attest to this dinning phenomena amongst the Chinese.

The essence of Japanese food, is small portions, artistically shaped, and served on china and lacquerware that is conspicuous for its beauty. In fact you could say that the Japanese consider food to be a type of art and I concur with these sentiment.

Japanese table manners in fine restaurants, in contrast to banquet rooms, or hot springs dining halls, are restrained and stylized as the food serve. Yes indeed, and once you come to understand the meaning of this styled ritual and you will be one step closer inside the mind of the enigmatic Japanese.

There is a precise etiquette for sitting, serving and being served, and eating.

There are two very important words in Japanese with deep meaning but no equivalent sentiment in the English concept of language. Itadakimasu and gochiso sama are very important parts of the dining etiquette in Japan. Itadakimasu is said just before eating, it literally means “to receive” or “accept ” but in this context more like a DNA infused Japanese Way in a ritualistic connotation, you could almost say it’s like a prayer. Now where are you going to get universal compliance like this anywhere else? Preschool, kindergarten, or grade 1 perhaps?

Gochiso sama, which has the meaning of “thank you for the meal or drinks” is said after the completion of a meal, when leaving the table or shortly thereafter, to whomever has provided the meal, whether at a restaurant, or at someone’s home.

This will make them feel warm and fuzzy all over as they have fulfilled their duty of honouring the guest.

Keep in mind, whether the occasion is formal or informal, these words are very meaningful and carry weight to the Japanese, and make no mistake about it, if these important social conventions are omitted by a Japanese, it would be regarded as impolite or arrogant indeed.

While both of these terms have been socially obligatory in the formal situation for generations and are still universally used in Japan, and whether itadakimasu and goshisō sama are used in informal and casual situations, basically they represent little more than thoughtful politeness.

How about that for some social lubrication the keep this orderly society flowing along?

Now you’ll find that the further you internalize these phrases and put them to practical use with the Japanese, the further along you will be indeed, you will begin to understand the full power of the deep societal meaning of these words.

And of course you understand, the Japanese are so pleased and appreciate when non-Japanese use these important expressions

To the Japanese you using itadakimau and goshisō sama and understand them as the culturally important words they are, is a very lovely and thoughtful gesture and show not only some knowledge of Japanese culture, but will always leaves a lasting and important impression on your host.

You will have pictures to prove it.

LOTRS_code-words_cover_black-bk_ep1_1980w_e

Episode 4: Ongaishi – Covering With Obligation

Episode 4: Ongaishi – Covering With Obligation

Episode 4: Ongaishi – Covering With Obligation

 

With only a few exceptions, virtually every Japanese interaction of any kind begins with, and is based on, a personal obligation as opposed to what some would regards as higher principles.

The Japanese have traditionally been known for their generous hospitality that they typically bestow upon visitors and on people with whom they want to develop a professional or business relations.

The extraordinary gift giving that is so much a part of Japanese life is also one of the facets of creating and repeating obligation. I have also taken up their custom of extending small unique token gifts when traveling abroad for people I meet anew or for people I would like to develop some kind of relationship.

Practically all foreigners who have been involved with the Japanese to an extent have had experience with what is known as on, or the obligation aspect of Japanese culture.

Sometimes this can be so overwhelming that it is uncomfortable and one used to sometimes jokingly refer to this as “gift wars”.

On has traditionally been the glue that bonded the Japanese to the Japanese Way, controlling relationship between children and their parents, between students and their teachers, between workmen and their employers, and least we forget the unwavering loyalty between warriors and their clan lords.

Once on has been accepted, the powerful sense of debt compels people to repay the obligation with some kind of cooperation, favour, or assistance, and this is referred to giri, which translates as duty, justice, and obligation.

In traditional Japanese culture on and giri were the very foundation of the Japanese existence.

These social concepts control the lives of the Japanese much more definitively, even more so than the moral precepts of Christianity and the civil law of the western has an affect on the lives of Westerners, because, in Japan, failure to fulfill personal obligation could not be disguised, and the sanctions for not for fulfilling an obligation could have immediate effect on one’s livelihood.

On has a number of facets in degrees.

For the most part the Japanese will display great generosity and expect nothing in return.

There are, on the other hand, many who deliberately place on upon about a person in order to get something in return. This on an act that is referred on wo uru meaning to sell obligation.

And there are a large number of people who specialize on wo uru a key part of their work and existence.

As you become to understand on, this is something to be very aware of.

Forcing people to accept obligation and then manoeuvring to get them to repay, it is known as on ni kiseru or to cover someone with obligations.

Repaying on is known as on gaeshi or returning obligation. Refusing or neglecting to repay on is a serious transgression in the Japanese society, and earns one the disreputable reputation of on shirazu or not knowing obligation or not honouring obligation.

Today on is still very much one of the most important cultural factors in Japanese society, and it will obviously remain so until it is replaced by a more objective system of morality, which in my humble opinion is probably never.

Interestingly enough, most Japanese are in favour of improving upon the traditional of the on morality, because it carries with it an intense emotional burden, takes up a lot of time, and is expensive.

Trust me on this one.

If you find yourself interacting with the Japanese you should always be aware of incurring obligation that they cannot readily or willingly repay.

This means developing enough insight to know the difference between a gift or favour that is extended out of the sense of goodwill and friendship, and one that is designed to gain some favour in return.

It is also important to keep in mind that the difference between social obligation in a business obligation is often blurred.

So the take away from this, is to understand the profound importance of on in Japan as a major social convention that you should most certainly be aware of, and this will help smooth your journey along when you come to a deeper understanding of the enigmatic mind of the Japanese.

LOTRS_code-words_Obligation

Episode 3: Age Ashi – Tripping Over One’s Tongue

Episode 3: Age Ashi – Tripping Over One’s Tongue

Episode 3: Age Ashi – Tripping Over One’s Tongue

 

Fundamentally, the Japanese are weary of people who are good talkers, equating this habit and demonstrations of such ability with unprincipled, untrustworthy behaviour.

While we can say there is also a similar attitude towards overly talkative people in the West as well, here in Japan, the negative response to people who talk way to much has a much more deeply rooted culture connotation, and far more important in the overall scheme of things even up until this very day.

Distrust and dislike of verbosity in Japan has its origins in Buddhism and Confucianism, both of which calls for a quiet, contemplative demeanour and in the cultural expectation of ones own actions which speak much louder than words.

Historically in Japan, self restraint in expression was equated with cultural enlightenment, morality and wisdom, and a great deal of all communication amongst the Japanese was silent, which is a fundamental function of their cultural intuition.

I wrote a blog post concerning this silent communication amongst the Japanese which is know as i shin den shin, or Japanese telepathy and you can see the link for that particular blog post in the show notes .

You could say the importance of this verbal restraint is actually rooted in the very nature of Japanese innate etiquette itself.

In formal situations, for example in encounters with superiors, the authorities, and government and court officials, including samurai warriors, speech standards were especially strict, and the consequence of not adhering to them precisely would and could literally be fatal.

Because of this obsessive concern with the precise protocol in verbal communication, it became characteristic of the Japanese to say as little as possible in order to avoid ageashi, or being tripped up by ones own tongue.

Occasions when “slips of the tongue” or in Japanese age ashi wo toru could have serious, or even fatal consequences were so common in Japanese life, that avoiding them was a never ending challenge.

So in essence, verbosity in itself was dangerous, because the more a person talked, the more likely it was that one might make some kind of error in the choice of vocabulary, use the wrong tone of voice, or try the patience of the listener – all of which could trigger a negative reaction from the other party.

Even to this very day in Japan, committing age ashi is still considered to be a serious breach of etiquette, and with some exceptions people still react negatively to big talkers-including the blathering all-talk no-action politicians, in which there are a plethora of here in Japan.

The Japanese are still a long way from accepting and being comfortable with the fast talking, free-for-all kind of verbal behaviour that is so common amongst Americans and in other Western societies indeed.

This kind of talkative behaviour is one of the most serious handicaps adversely affecting the ability of Westerners to communicate effectively with the Japanese.

It is an ironic cultural twist that while the Japanese preferred verbal restrain and periods of silence, Americans regard this as a weakness, and periods of silence as a vacuum that must be filled up.

I have experienced this myself first hand while interpreting in a negations between a major American airline and a Japanese hotel chain. You could see the Americans squirming as the Japanese side suck air through their teeth while nodding their head solemnly, with what can only be describes as a pokerface.

In these business settings, you can rest assure the Japanese negotiators almost always take for granted that the Westerners will commit age ashi during the course of meetings because of their propensity to talk, and the Japanese encourage this by keeping quiet most of the time.

The Japanese custom of modesty in speech contributes even more to the American habit of talking too much, and this factor becomes even more significant and uncomfortable, when it is combined with the Japanese custom of deliberately interspersing time gaps into their negotiation sessions, which seems like an eternity to the “get er dun now” attitude of our American counterparts.

Often times, these gap of silence, in what is know as ma, devolves into preachy-like lecturing on the American side just to, you know “keep things moving along”.

Now there’s nothing malicious about these intervals of silence.

Formal encounters amongst the Japanese themselves have always demanded extraordinary attention and concentration and were therefore significantly stressful.

It became customary to insert such breaks into these formal situations so the participants could relax for just a short while.

All too often, inexperienced American negotiators presume they are not getting through to the Japanese; this is where they then panic and doubled down on their verbal effort in order to break down what they perceived as some kind of a barrier.

Now, I am sure we all have had experiences with brash loudmouths, and Japan is not absent of these types of fools, however, fundamentally reticence in speech and indeed the demeanour of the Japanese is one of the most important core tenents of the Japanese Way.

Find out more about the way the Japanese use telepathy to communicate .

Episode 2: Omoiyari – Japanese-style Sympathy

Episode 2: Omoiyari – Japanese-style Sympathy

Episode 2: Omoiyari – Japanese-style Sympathy

Japan has traditionally been noted for the extraordinary exclusivity of its culture and this has been recognized as one of the more serious handicaps when the Japanese deal with the outside world.

This exclusivity of the Japanese mindset goes far beyond the intangible features of culture such as philosophy, morals, ethics, values, it also includes race, food and other aspects of life.

To make things even more complicated Japan’s exclusivity complex is based upon group membership.

In essence every group in Japan tends to see itself as an exclusive entity, that tries to be independent from other groups and is self sustaining.

You can see this throughout Japanese culture in the plethora of exclusive groups; like the middle aged housewives who are in love with Korean boy band, girls and women who dress up in costumes such as maids outfits, you can go to Shibuya or Akihabara for a first hand look at this, and the heartfelt devotion of the high school baseball teams to their alma matter.

It is therefore very difficult or often impossible for the Japanese to put themselves in the straw sandals of someone who is not a member of their group and, as a result it is extremely difficult for the Japanese to personally relate to strangers, in particular foreigners or what is know as “gaijin”

By the way, the two ideograms that make up the word “gaijin” are “outside” and “person”.

So all people from other countries other than Japanese are known as “outside people, makes sense to me.

This also extends to include all other Japanese outside of their group. I experienced this firsthand when I built my house next a famers land and we became friendly.

Interestingly enough, I have never been the object of his scorn but probably because I am considered to be an anomaly with Japanese communication skills, humorous more often than not, and they basically really don’t know what to make of me, However, I can not say that this is the case for everyone in my neighbourhood.

I mentioned in passing something mundane to this diligent farmer about one of our neighbours, who was originally from Tokyo, and my friendly farmer turned and said aitsu wa kitachosenjin da dai kirai.

He is a North Korean, and I dislike him immensely.”

Granted, this outsider was a brash and obnoxious businessman, and this just added to the distain of what my Japanese neighbours on our block consider to be nothing short of an outsider to be suspicious of, and he and his extremely annoying wife will never truly be a part of this neighbourhood.

This group exclusivity is one of the primary reasons why communication in Japan is so difficult, and why it generally takes so long to get things done.

The exclusivity protocol makes it mandatory that communication follow a precise hierarchal path within groups and between groups, making communication time-consuming, cumbersome, and often inexact.

In addition, the more bureaucratic the group or organization is, the more effort is required to communicate with it. Japan’s political factions, government ministries and administration agencies all of which are made up of vertically rank members, are good examples of groups with which communication can be most difficult.

Because of the intensity and importance of personal relationships within Japanese groups, empathy and sympathy are an essential ingredients for functioning inside Japanese society. However, these ingredients are generally not used beyond the group, unless some kind of special circumstances arise .

As a result, Japan’s foreign policy, both political and economic, are increasingly being designed with an element of omoyari or sympathy for international causes and for foreigns.

The sympathy ranges from concerns for the health and the physical hardships of the non-Japanese to their concern for our shared economic future.

One of the special occasions when the Japanese automatically extend extraordinary sympathy is when tourists or other guest of the country experience a mishap, for example when they are robbed, lose a camera, or experience some other misfortune.

On such occasions it is typical of the individual Japanese to take extreme measures to see that the lost items are returned or the people are compensated in some way.

I am sure you have all heard stories about the taxi driver spending hours of his own time trying to locate a passenger who has left something in his vehicle, or on a personal note.

When I left a suitcase containing several important items in the busy Hamamatsucho bus terminal, to call somewhat distressed a day later, only to find it safe and sound in the security office of the World Trade Building, does this happen any where else in the world, this is clearly a case of the ingrained culture of omoyari.

Of course there’s more than just omoyari in these actions there’s also a sense of innate pride, and when visitors has any kind of problem, the Japanese are still honour bound to remedy the situation so the visitors will not leave with a negative image of the Japanese or of this country.

Also, keep in mind, when the Japanese face disaster and tragedy they face it together. Recall such a disaster as the earthquake and tsunami that devastated the Tohoku region leaving 10s of thousands dead, and you could see the Japanese come together under the banner of being Japanese with a force unbeknown and incomprehensible to those of the outside world.

Surly, where have you have such devastation, without any riots, with orderly line ups, and groups of strangers helping one another to bring back peace and order to their shared world.

Episode 1: Hara No Mushi – A Worm Told Me

Episode 1: Hara No Mushi – A Worm Told Me

Episode 1: A Worm Told Me

In Japanese as in other Asian cultures, the stomach has traditionally been considered the centre of one’s being or life, and in that sense this area of the body is fundamentally the equivalent of the mind or heart in a western context.

In Japanese, the abdomen is the source of temper, courage, resolve, generosity, pride, and so on, as well as being the site of an instinctive or telepathic-like ability making it possible for some especially skilled people to read other peoples minds.

This mind-reading ability is known as harage or the art of the belly, or you could also say “using a clever technique to make one’s real intentions understood without verbal interaction. Trust me, this exist here, and is one of the most important human relations skills in Japanese culture. 

Interestingly enough, when I would bring up harage into a relevant conversation about the way the Japanese communicate many of the Japanese only a vague idea of what harage actually means. 

However, they subconsciously use this all the time when communicating inside this complex society, whether they understand it or not.

Hara No Mushi literally mean “stomach worm” with hara meaning stomach and mushi meaning worm. 

But figuratively speaking it refers to a sixth sense, or in more colloquial terms gut feeling, and this is just one of many colloquial expressions in Japanese based upon the meaning of mushi.

Isn’t it interesting to have a worm in your stomach playing an important role in your communication and feelings  ?

The Japanese equivalent of a “little birdy told me” is a worm told me, mushi ga shirasemashita.

This is a shorten version of the full expression would be hara no mushi ga shirasemashita, or “my stomach worm told me so”.

The Japanese do like to shorten things up in many cases, for example, the most common greeting in the Japanese language is konnichiwa, or “good afternoon”. The literal means of konnichiwa is “today”, and being an agrarian society the greeting is an abbreviation for konnichiwa yoi otenki desune, or isn’t it fine weather today.

It can be said that mushi ga shirasemashita is often used in reference to a premonition about the future, for example like a job transfer, promotion, or some other event.

As we explore the concept of mushi more deeply, we find out that describing someone as hara ga okii or having a big stomach actually means the person is big hearted, and the description is therefore complementary.

However, and for you, the dear listeners edification, there are two different words for stomach; the one we are discussing now which is “hara” and the other is “onaka“. 

Make sure you do not use these interchangeably when trying to compliment one of your Japanese friends or colleagues on their “big heartedness” by using “onaka ga okii” otherwise you have just told them that they are fat, or pregnant. Whoops!

There are many other Japanese expressions using the word “hara”. 

For example, anytime one is angry, discontented, disappointed, or when a persons instinctively dislike someone, they immediately bring to mind and attribute this gut feeling  to “hara no mushi” or the stomach worm. 

A common expression used to explain why someone is disliked is “mushi ga sukanai, or my worm doesn’t like that person.

When someone is upset and cannot do anything about it, the feeling is described as hara no mushi ga osamaranai, or my stomach worm can not calm down.

Being in a bad mood may also be attributed to ones “worm” being in the wrong place: mushi no idokoro ga warui.

There are so many Japanese words and expressions containing the “worm” such as “mushi ga ii”, which means selfish or asking too much, as in “mushi ga yo sugiru” You are taking a lot for granted. 

Or, “mushi wo korosu” kill the worm”, which means to control ones temper. 

And, “mushi zu ga hashiru”, which means to be disgusted, or to get the creeps.

Due to the exclusivity of the Japanese culture, they always automatically assume that foreigners could never understand things like the delight and nutritiousness Japanese cuisine, Japanese thinking, or indeed the Japanese way of doing things, and they will definitely be surprised and delighted as you use this tale of the stomach worm to bring yourself just a little deeper into the enigmatic mind of the Japanese.

A Worm Told Me