Here is my son, as a toddler, an ice cream cone in one hand, the other signing “peace.” Here is my daughter at five, posing in front of the Inland Sea, two fingers held up in the air. Here is my son, aged ten, sitting on a park bench in Charleston, South Carolina. Peace!
From pretty much the time that my Japanese-born children learned to say “cheese,” whenever they’ve found themselves in the presence of a camera, they stuck up two fingers in a “V.” Pick up any family photo from our children’s first ten years, and you’ll find someone making this gesture.
It drove my American parents crazy. “Be natural,” they’d say. “Don’t do that!” Candid shots were nearly impossible because as soon as my kids realised they were about to be photographed, those two fingers went up in the air.
My children were not exceptions, of course. I first noticed this practice when I arrived in Japan over thirty years ago. I have a drawer full of photos of myself and various Japanese kids making the sign. Me, I sometimes did it ironically. For Japanese youth, it seemed to be a Pavlovian response.
It hadn’t always been this way. An older Japanese woman friend told me that when she was a child, no one made a “V” when having their picture taken. She lamented that her own children had picked up the same habit, that her daughter signed “peace” even in her wedding photos. When I asked her how it all got started, she couldn’t tell me. However, theories abound.
According to one source, the trend originated in a baseball manga. A character made the “V” for Victory sign in imitation of Winston Churchill. The gesture caught on, and remains.
One of my foreign friends, hoping to break her kids of the tendency, refused to take their picture if they were making the sign. I was not quite so strict. The peace sign may, in fact, be the Japanese equivalent of the smile. In the United States, whenever someone has their picture taken, the photographer tries to get a grin out of them. I’m sure that many of us have faked a smile in order to comply with custom. I certainly have.
Here in Japan, however, smiling for the camera is relatively new. Back in the day, only the very vulgar would show their teeth. In school and other formal photos, gravitas is seemingly required. Thus, in the group portrait taken at my own wedding, the Japanese guests wear poker faces, better suited to a court date. My American relatives are all smiles, though their posed grins may be frozen in place. No one, I might add, is making the peace sign. My husband and I got married in Hawaii, so everyone’s hands are raised with pinkie and thumb extended, a gesture that means “hang loose” in the islands. Shaka shaka.
These days, thanks to the influence of K-pop artists in Japan, people posing for photos are likely to use another gesture. At a recent party celebrating graduating students at the university where I teach, we all got into formation.
“What should we do?” one professor asked. “Peace signs?”
“How about K-pop hearts?” I suggested. The others agreed. We touched our thumbs and index fingers, forming hearts. The picture was taken.
Suzanne Kamatawas born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.
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How can anybody comprehend Beijing, one of the largest and most ancient cities on Earth? Its origins date back three millennia, but Keith Lyons tries to get a sense of the real Beijing in just full three days.
Photos provided by Keith Lyons
Day Three*
After a series of false starts on the previous day, when I’d thought I would be ticking off Beijing’s main iconic sights, for my third and final day in the city I took a different approach. Instead of heading into the heart of the capital, I sought out enclaves that were more on the periphery of the megacity, both literally and figuratively.
I’d been reading the accounts of Colin Thubron’s visits to China, including his 1987 book Behind the Wall which started in Beijing. Feeling displaced in the impersonal capital, his impression of Beijing was more of a building site than a city. “I tramped its streets in disorientation, looking for a core which was not there.” He found Tiananmen Square arid and couldn’t wait to get out of the city. “The fission of solitary travel — travel in a boyish euphoria of self-sufficiency — tingles in my stomach as I march across Beijing’s railway station,” he writes as he sets off on his travels around the Middle Kingdom as it emerged from decades of Mao and Cultural Revolution oppression.
Looking back on the previous day’s ‘failures’, I tried to reframe the disappointing experiences as learning, rather than ruminating on the rejection I felt after not getting inside the Forbidden City.
One turning point in my journey was coming across a quote from Robin Sharma while thumbing through a bilingual personal growth book that sat among the artsy and anime library at my new accommodation, the hipster co-working space and ‘serviced apartment boutique hotel, ’ Stey 798. Initially when I saw the pull quote in English and Mandarin, I thought to myself, “What a douchebag; it’s fine for the business guru to say, having made millions spouting his stuff to the likes of Microsoft, IBM, General Motors and FedEx.” But then I reflected on the words and realised the truth in them: “There are no mistakes in life, only lessons. There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery.”
I wasn’t exactly on the road to self-mastery when I found myself lost, tired, bothered and despondent on an unnamed minor road on the outskirts of Beijing. However, I realised that some of my preconceptions had been limiting.
For example, the fixed idea that because Beijing was big and busy that it would be dangerous to hire a bike and cycle around. There were rows and rows of identical-looking bicycles for hire at every street corner, wide separate cycle lanes, and lots of visitors navigating successfully around Beijing by bike. If I’d been on a bike the previous day, I could have cycled right through Tiananmen Square rather than circle wide around the massive open space (though security personnel will still make sure you don’t stop to take photos at the best spots).
So, note to self (and to others), try exploring Beijing on bike rather than just using the subway, taxis, or buses. To make bike hire possible, get a Chinese SIM card, install Mobike, and set up payments via WeChat and Alipay, so you can use the lockless sharing bikes provided by Meituan (yellow bikes), Didi Bike (green) and Hello Bike (blue) simply by scanning QR codes, or unlocking bikes with Bluetooth.
I’ve since learnt some bike hire operators can loan high-quality bikes, with English-speaking staff who deliver bikes to your hotel. So even without a smartphone connected with a local SIM and data, you could arrange to discover the city formerly known as Peking by bike.
Beijing was once capital of the ‘kingdom of bicycles’, with the uptake of bikes trebling in the 1980s across China, as the rationing was cut for locally made bikes such as the prestigious Flying Pigeon brand. Cycle lanes were first incorporated into main roads throughout much of Beijing when car ownership was limited to government officials, with more than 3/4 of Beijing’s road space taken by cyclists in 1988. According to one study, some busy intersections saw 20,000 bicycles an hour, and 8 out of 10 Beijing’s used a bike as their primary transport.
While China is the leading exporter of bicycles, bikes dropped from 62% of vehicles on the road in the late 1980s Beijing to just 16% by 2010. However, in the last decade, there has been a boom in bike use, not so much by the proletariat but by middle-class Chinese with an environmental and health consciousness embracing a post-materialist sharing society. Bike schemes featuring special locks, non-deflating tyres, rust-resistant bodies and GPS tracking have proliferated across Beijing and in most cities and towns, though following the boom there was also a bust for some players unable to cope with aggressive competition practices copied from the Uber monopoly playbook.
In tandem with the return of the bike have been some other initiatives to address the problem Beijing was once synonymous with: air pollution. Much has been made of just how bad air pollution is in China, with 16 of the 20 worst air quality cities up to recently located in China. For the nation’s capital, vehicle emissions and burning coal to produce electricity have been the main causes of smog, but a wide range of measures have seen air pollution in Beijing decline by 50%. The air pollution in Beijing is still three times as bad as that in the US’s most polluted city Los Angeles, and some daily measures still exceed the World Health Organisation’s guidelines, but the initiatives which include better urban planning, switching away from coal, extensive public transport, and Low Emission Zones where only e-vehicles are allowed seem to be working.
As an aside, a recent comparison of air pollution readings found Delhi was five times as polluted as Beijing, though the sources, composition and frequency of air pollutants are different for the two cities, with Delhi’s woes from biomass burning, road dust and the burning of agricultural waste. Delhi has been judged the world’s most polluted capital for four years in a row, according to IQAir.
There’s another thing too. Much has been made about how polluted the air is in Beijing, but on the three full days I visited, only one day seemed to be overly hazy with smoggy, dirty air. Admittedly, particles in the air don’t have to be visible to be harmful, as the world is learning with more research into fine particles, but from a check of several air monitoring sites, including the US Embassy’s real-time monitoring which started in 2008, the readings were not too high. Probably no worse than smoking half a packet of cigarettes. Maybe that’s why many people in China wear face masks, not just because of illness or to stop the spread of germs.
So next time — if there is one — I will definitely brave it on a bike. But that’s for next time.
If Colin Thubron’s stomach was tingling with excitement in anticipation of travel, my stomach that morning was rumbling with anticipation of food to enable me to experience different parts of Beijing. Eating local is one of the best ways to experience a new place.
I retraced my steps to the window-in-the-wall vendor I’d got a snack from the previous night, who made one of the specialties of Beijing, a thin savoury crisp-friend crepe stuffed with a selection of fillings. The man recognised me from the previous day, and we went through the process of assembling the ingredients to my liking to go on and in the pancake, which is eventually folded and wrapped like an American breakfast burrito. Unlike other jianbing I’d seen being made by small eateries, roaming food carts, or on the back of tricycles, my man’s crepes were made with buckwheat rather than wheat or mung bean flour, giving them a speckled purple appearance which I said to myself was like choosing a healthy option at McDonalds.
To keep things fresh, jianbing are always made-to-order and cooked under the watchful attention of the mouth-drawling customer. Once the batter has formed small bubbles on the large round hotplate, a series of interventions are enacted, from cracking eggs over the pancake, to flipping it with long chopsticks. With brushes, the chef would smear on spicy and sweet fermented bean pastes (like miso), hoisin and chilli sauces, sprinkle on chopped coriander leaf, scallions and tangy pickled vegetables, and then add crunchy crispy-friend wonton dough strips and lettuce before cutting it in half and folding it into a rectangle.
The pancake is Beijing’s favourite breakfast, but the staple food is little known outside China compared to steamed buns, dumplings and Yum cha dim sum.
Also not well known outside China is the fact that Beijing has a sizeable Muslim population. At least a quarter of a million people who identify as Muslim reside in the capital, with a Muslim presence in the city dating back to the 8th century. As you may know from following the news, China has some issues in its north-western province of Xinjiang where Turkic-speaking Uyghur Muslims account for 12 million of its inhabitants, along with some ethnic Kazakhs. Less well-known and visible are the Hui Muslims, classified as an ethnic group and religious affiliation, who are found all across China. The Huis have adapted to the dominant Han Chinese culture, while maintaining their beliefs and customs.
There’s one feature of Muslim life that is at odds with Chinese living, and that’s the eating of pork. Pork is China’s favourite and default meat, accounting for up to 70% of all meat eaten. With Muslims not eating pork, deemed unclean, impure and forbidden, instead the preferred Islamic meat is beef, with lamb/goat also featuring. This food divide meant that Muslims often lived together in neighbourhoods with not only a mosque, but also Muslim food processing and services. Across China, Muslim beef noodle restaurants are ubiquitous, and considered cheap and cheerful as well as clean, a godsend in a land of food hygiene concerns and stomach upsets.
In Beijing Niujie and Madian are the two main Muslim enclaves, though the latter in the north has declined. Niujie, south of the centre, even has its nearby subway station, and while there is still a mosque (with Chinese-style architectural characteristics) the main attraction for most visitors is the distinctly Muslim food available, with snacks and delicacies on offer.
Of the quarter of a million Muslims who officially reside in Beijing, perhaps half live in the neighbourhood of Niujie. There are halal supermarkets, butchers selling mutton and beef, a Hui hospital and a kindergarten.
For a block, on both sides of the wide street, are stalls and restaurants, and queues. The smoke from sizzling charcoal grills serving fatty lamb skewer kebabs and the aromatic cumin-scented air probably push Niujie’s air pollution readings beyond acceptable World Health Organisation levels, but no one is complaining. Uyghur vendors, wearing round white hats, call out over the grill to whip up even more business, or shout out to younger men to fetch more of the freshly-baked sesame-studded flatbreads that are stacked high beside tandoor ovens, like round naan, but with a thick edge, like a deep dish Pizza Hut crust.
Steam rises from the large bowls of beef noodle soups slurped by families sitting on low stools around a square table, and visitors line up to order from a selection of fruit pastries. The largest amount of tripe you may ever see is cooked in a huge pot, while a rich cake made with dried fruit, nuts, seeds and sugar is sold by weight.
One of the quests for the self-labelled traveller, as opposed to the unaware tourist, is to be less an outsider and a consumer of tourism products. But underlying all this is the enigma of travel. That we go to experience things that are different from back home. And occasionally we wish to be less visible as an outsider, and more like an insider.
I think you can do this to a certain degree, depending on where you are and the acceptance of diversity of that place. But for me, as a visitor of European heritage, to the reasonably homogeneous and definitely differentness of China, I stand out. Not just because of my height at 6 feet. Or that my hair isn’t the standard black.
So what I seek is more of an authentic experience. Which for me often involves shopping local, eating local, random exploration of neighbourhoods rather than ticking off sights, preferring places without tickets or queues.
It is travel with some risks, not mentioned in the insurance fine print. It is travel which is self-deprecating, acutely aware of my ‘otherness’ and awkwardness, and of how I might connect with others. Some of that is transactional. I buy fruit from an old lady at a local market. I hop on a bus. I go to a place, but it is not the place recommended by the receptionist or concierge.
In Niujie, I am both an outsider and the ‘other’. Yet I have more empathy for and connection with the Muslim street vendors than I do with the Han Chinese who have come that afternoon to eat delicious food that is different to their normal diet.
After rubbing shoulders with fellow diners at a cramped eatery in Niujie, having finally located the area that doesn’t feature in most Beijing guidebooks, I still had one mission to complete.
Photo provided by Keith Lyons
So, as you are probably aware, Beijing hosted the Olympics back in 2008, with much fanfare and pomp. It was China showing off to the world just how modern and developed it was. It awed us not just with its impressive pageantry but also its buildings and facilities, many created just for the International sporting event. The Olympics provided the impetus for numerous infrastructure projects, particularly transport networks which were state-of-the-art.
Some facilities remain, and the Bird’s Nest is still an attraction in itself, despite its lack of use following the 16 years. You probably remember the Water Cube, the swimming pool.
Bird’s Nest: Photo provided by Keith Lyons
Often when I travel, I check to see if there are swimming pools near my accommodation, or even inside my hotel (if someone else is picking up the tab). So when I found out that Water Cube is open for casual swimming, I set my sights on swimming a lap or two in the famous pool.
It turns out the pool for public use isn’t the actual one for Olympic races — that’s reserved for competition — but the training pool where swimmers warmed up and down has been open to anyone for more than a decade. But there’s a catch.
First, you have to know that you can swim there. And there’s another level of safeguard. Because the pool is several metres deep, and there’s the danger of non-swimmers drowning, the pool is partitioned into two halves. The accessible half has a raised floor so it is only around a metre deep. You can stand up in it. Kids can stand up.
But the other half, where the depth darkens the water to deep blue, is strictly controlled entry. You need a swipe card to access it. And to get that, as an American working in Beijing described to me, involved a medical test as well as completing various swimming feats, which included swimming two lengths without pausing.
Without the time in the city to complete the rigorous entry requirements, I had to contend myself with the learner’s side, where parents walked alongside their children like chaperons, adults swam on both sides of the lanes, and there were frequent close calls or collisions.
Inside the Water Cube: Photo provided by Keith Lyons
I’m a reasonably tolerant person, and having lived in China for more than a dozen years had got used to behaviours I initially found, to my mind and upbringing, a little disgusting. But when I swam my first length, only having to stop a couple of times to negotiate around erratic swimmers, the first sound I heard was from a fellow swimmer rising up from his lane to loudly clear his throat and spit onto the floor edge. I made a mental note not to rest my goggles up there.
While I had the passive-aggressive stance towards those spitters, during rests at the end of the lane other swimmers struck up conversations. A middle-aged women confided how she had lessons to swim in her 40s, and now tried to swim at the Water Cube a few days each week, even if she could not go a few metres without gasping for air. “Can you give me any tips to improve my swimming,” she asked as she returned to my end. I replied in Chinese the word my blind masseur used to give me when he hit a sore point on my feet. “Fang song” — relax. It was probably the worst word to say, like shouting ‘keep calm’ out repeatedly when something has gone disastrously wrong.
I probably should have taken on board my own words, as I swam into a father shepherding his daughter along. He was blocking my way. I saw him do the same to others. Deliberately blocking the way of oncoming swimmers. You are the symbol of modern China, I thought. Selfish, entitled, arrogant. Because I am a man of peace and goodwill to all, when he next blocked my way, I just carried on swimming, exaggerating my kicking to churn up the water and splash his rotund belly and smug grin.
I switched to another lane, and after a few more lengths, as I waited for a slow swimmer to get a head start, a boy of 12 years decided to strike up a conversation with me. “My mother says I should practice my English, so that’s why I like to come here,” he said, pointing up to the viewing window where a dragon mom waved and then proceeded to turn her phone camera towards us. After exchanging the usual questions about himself and me, he then abruptly turned the conversation around to China and the world. “China is the biggest country in the world. We are the leader.”
Unable to find the right words to express himself, he asked another swimmer, a man who had just moved to Beijing from the north, to articulate.
I wanted to ask him if China was such a great country, why did so many of its people want to escape to a better life in the US, Canada, Australia and New Zealand. But conscious that swimming at the Water Cube gives just two hours in the facility I escaped myself and tried to complete a length unimpeded or uninterrupted.
When I got back, the boy, who was rather overweight, was still there, waiting with another claim about China’s might.
Maybe I’m being nostalgic, about the good old days, but in the 1990s and 2000s, being a foreigner in China meant automatic adulation and attention from Chinese. Foreigners were feted and admired regardless of their behaviour and personality.
Now, in the mid-2020s, things have changed. They started changing a decade ago, when China realised that foreigners were not so great after all. When stories from the government claimed that most of the foreigners were economic spies. When Chinese TV had footage of young Americans drunk and predatory on the Shanghai subway. When my friends said how they’d heard that many foreigners teaching in China were losers in their own country. The tide had turned. The golden days were over. China has regained its swagger. The sleeping giant was waking up. The dragon was turning. And I was getting tired.
Before my number got called and I got requested to leave the pool, I got out, and used my token in the shower, wishing I’d brought my flip-flops to protect my feet from contact with the floor.
Not just being in the water, but being underground, it always takes a little to adjust to being back above ground and at maximum gravity, weightless. One of the things I like about swimming is that afterwards, some of that fluidity, ease of movement, body perception and gentle feeling remains, like a reminder of how you could be in the world. My senses feel renewed, my mind a little lighter, my awareness more centred.
Near the Bird’s Nest, they were having a skateboard class, with over 50 participants, many of them young women. And as I strode along the wide boulevard, groups of newly initiated skaters wove in and out of the family groups and sightseers, a sign to the world of new ways of being, new freedoms, and new leisure. Was this a victory for American culture? Or was China taking this recreation and adding Chinese characteristics to it?
My last swim was both a relaxation exercise at the end of the day, and a future — proofing myself for a long-haul flight home.
The faint linger of chlorine on the webbing of my hands and fingers. The sensation of lying face down and being held by the water. The realisation that the more I know the less I understand about China. These are the things I took with me as I sat in the aisle seat, stretched out my legs, and reminded myself, that I was 30,000 feet above the earth, going from the ancient capital to one of the youngest nations on earth (New Zealand). Much is lost, falling away, lost in time, the memories not so much fade as slip away imperceptibly. I scroll through the photos on my iPhone. So long Beijing.
Keith Lyons (keithlyons.net) is an award-winning writer and creative writing mentor originally from New Zealand who has spent a quarter of his existence living and working in Asia including southwest China, Myanmar and Bali. His Venn diagram of happiness features the aroma of freshly-roasted coffee, the negative ions of the natural world including moving water, and connecting with others in meaningful ways. A Contributing Editor on Borderless journal’sEditorial Board, his work has appeared in Borderless since its early days, and his writing featured in the anthology Monalisa No Longer Smiles.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL.
Title: Climate Capitalism: Winning the Global Race to Zero Emissions
Author: Akshat Rathi
Publisher: Hachette India
Climate capitalism combines economic growth and environmental sustainability. This approach leverages market forces and capitalist principles to address climate change. Climate capitalism aims to create a system where businesses can thrive while reducing their carbon footprint and promoting clean technologies. A key driver of climate capitalism is the belief that the market will drive innovation and investment in sustainable practices. The transition to a low-carbon economy can be accelerated by creating economic incentives for companies to adopt clean technologies.
There are many strategies and policies involved in climate capitalism. Carbon pricing mechanisms, such as carbon taxes or cap-and-trade systems, put a price on carbon emissions to create a financial incentive for companies to reduce their emissions. The development and deployment of clean technologies can also be supported through subsidies or grants.
Climate capitalism also integrates environmental considerations into corporate decision-making. Sustainable business strategies include setting greenhouse gas emission targets, adopting environmentally-friendly practices throughout operations, or incorporating sustainability goals into business strategies. Climate capitalism advocates argue that businesses can drive economic growth while also contributing to climate mitigation and adaptation. A more sustainable and prosperous future can be achieved by aligning financial incentives with environmental objectives.
Critics, however, are concerned that greenwashing may result in superficial attempts to appear green. Climate capitalism may not go far enough in addressing the systemic changes necessary to address climate change, and more radical action is needed. Economic development and environmental sustainability are reconciled by climate capitalism. By harnessing market forces to create a more sustainable future, it acknowledges the role that market forces can play in driving change. Whether climate capitalism can deliver on its promises and effectively address climate change challenges remains a subject of debate.
In this context, this book is an excellent addition.Climate Capitalism: Winning the Global Race to Zero EmissionsbyAkshat Rathi is a fascinating book that sheds a fresh look at the issue. Akshat Rathi is a senior reporter at Bloomberg News. Bloomberg Green’s Zero podcast is hosted by him. A PhD in organic chemistry from Oxford and a BTech in chemical engineering from IIT Mumbai, he has worked for Quartz, The Economist and the Royal Society of Chemistry. His writings have also been published in Nature, The Hindu and The Guardian.
According to the blurb: “Our age will be defined by the climate emergency. But contrary to the doomist narrative that’s taken hold, the world has already begun deploying the solutions needed to deal with it. On a journey across five continents, Climate Capitalism tracks the unlikely heroes driving the fight against climate change. From the Chinese bureaucrat who did more to make electric cars a reality than Elon Musk, to the Danish students who helped to build the world’s longest-operating wind turbine, or the American oil executive building the technology that can reverse climate damages, we meet the people working to scale technologies that are finally able to bend the emissions curve.”
Through stories that bring people, policy and technology together, Rathi reveals how the green economy is possible, but profitable. This inspiring blend of business, science, and history provides the framework for ensuring that future generations can live in prosperity. It also ensures that progress doesn’t falter.
Which economic policies are most effective at reducing greenhouse gas emissions and combating climate change? Climate Capitalism examines the economics and politics of market-based climate change solutions. It is essential reading for all students and teachers, unionists and business leaders, grassroots activists and politicians.
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Bhaskar Parichha is a journalist and author of Unbiased, No Strings Attached: Writings on Odisha and Biju Patnaik – A Political Biography. He lives in Bhubaneswar and writes bilingually. Besides writing for newspapers, he also reviews books on various media platforms.
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Epitaph for a Refugee Child
I lived as best I could, and then I died.
Be careful where you step: the grave is wide.
Epitaph for a Refugee Mother
Find in her pallid, dread repose,
no hope, alas!, for a human Rose.
who, US?
jesus was born
a palestinian child
where there’s no Room
for the meek and the mild
... and in bethlehem still
to this day, lambs are born
to cries of “no Room!”
and Puritanical scorn ...
under Herod, Trump, Bibi
their fates are the same—
the slouching Beast mauls them
and WE have no shame:
“who’s to blame?”
(First published in Setu)
Excerpts from “Travels with Einstein”
I went to Berlin to learn wisdom
from Adolph. The wild spittle flew
as he screamed at me, with great conviction:
“Please despise me! I look like a Jew!”
So I flew off to ’Nam to learn wisdom
from tall Yankees who cursed “yellow” foes.
“If we lose this small square,” they informed me,
earth’s nations will fall, dominoes!”
I then sat at Christ’s feet to learn wisdom,
but his Book, from its genesis to close,
said: “Men can enslave their own brothers!”
(I soon noticed he lacked any clothes.)
So I travelled to bright Tel Aviv
where great scholars with lofty IQs
informed me that (since I’m an Arab)
I’m unfit to lick dirt from their shoes.
At last, done with learning, I stumbled
to a well where the waters seemed sweet:
the mirage of American “justice.”
There I wept a real sea, in defeat.
(First published in Café Dissensus)
Michael R. Burch’s poems have been published by hundreds of literary journals, taught in high schools and colleges, translated into fourteen languages, incorporated into three plays and two operas, and set to music by seventeen composers.
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Will I see the Oppenheimer film? My answer – NO! I have no issues with the director, Christopher Nolan, as a person, nor toward the talented actors.
Do I hope people who haven’t considered nuclear weapons a current threat before, will now make nuclear disarmament part of their conversations (along with the demons plaguing a brilliant physicist during/after he developed the atomic bomb for our country’s war effort)? Yes!
That said, I don’t need to see Oppenheimer because I know how the story ends-even if they weren’t brave enough to show that in the movie itself.
I’ve needed some time to process my emotions after reading reviews, interviews, and social media posts. I discovered that Oppenheimer, even with 3 hours screen time, dismissed the rest of the story.
Spoiler alert — the bomb killed members of my family. My mother was 12 years old on August 6, 1945, in Hiroshima. She watched her beloved Papa die, lost her friends, and her home. 145,000 people died within the first 5 years of the bomb being dropped. And, not always mentioned — thousands survived only to carry the emotional/physical scars their entire life, unintentionally passing it on to their next generations-as my mother did to me.
The novel tells her mother’s saga as a survivor of the Hiroshima blastKathleen Burkinshaw and her mother(left)Photos provided by Kathleen Burkinshaw
So, I find it appalling that neither the death, injuries, nor damage from the Hiroshima and Nagasaki atomic bombs were depicted. Not to mention the omission of victims who suffered/continue to suffer from the Trinity test, despite filming the explosion for Oppenheimer in New Mexico!
Oppenheimer is not the first film about Hiroshima or Nagasaki atomic bombing that I’ve avoided. I can’t even listen to the specific chapters depicting the bombing in the audiobook for my own novel, The Last Cherry Blossom (TLCB) — it’s no fault to the lovely, talented narrator. But researching and writing those chapters devastated me. I’ve read a short section of the bombing to students for more than 11 years, and I cry every time. I still hear the agony in my mother’s voice, her sobs each time she shared the horror of that day. I can still hear her screams as she relived them in her nightmares — nightmares that lasted her entire life. Just as she couldn’t unsee it, I can’t unhear the pain in her voice.
Greg Mitchell’s headline for his Mother Jones article,‘Oppenheimer’ is a Good Film that Bolsters a Problematic Narrative, also touched on another issue for me. Mitchell described the lone narrative used in the movie about dropping the atomic bombs, “… an officer who insists the Japanese won’t surrender otherwise, … a host of American soldiers will then have to die storming the country’s beaches…reminded of how savagely the Japanese have fought to the last man in other circumstances.”
Why is this problematic? It’s false. There were many complicated reasons involved in the decision to use the atomic bomb. To me, the American/Allied soldiers who fought, gave their lives especially in the last two pivotal Pacific battles, won the war. The atomic bombs were just science experiments and a warning to other countries.
This issue has been argued by many scholars*. Yet rather than debating the ‘why’, what matters now, in 2023 is showing the Hell that the atomic bombs (along with the mining/testing of nuclear weapons) unleashed 78 years ago.
I realise that Oppenheimer depicts a “singular dramatic moment in history…” a phrase referenced to Nolan on motionpictures.org post.
Kathleen Burkinshaw’s Grandfather & Mother. Photos provided by Kathleen Burkinshaw
But what about that same singular dramatic moment in the lives of Hibakushas (atomic bomb victims)? Because of that moment, I witnessed the frightening effects of my mother’s PTSD throughout my childhood — such as her hours in a darkened room holding the few pictures she had left of her loved ones.
I live with it now having a chronic progressive nerve pain disease. My damaged immune system is attributed to my mother’s exposure to radiation from the atomic bombing.
Before my last thought, I must mention that I began my mission to educate students about the atomic bombing of Hiroshima (and why my mother finally let me tell her story to students) 14 years ago, because my daughter (then in 7th grade) was so upset when she heard students discuss that “cool” #mushroom cloud picture.
She asked me to speak with her class about the PEOPLE under that famous mushroom cloud, like her Grandma. My mom finally gave me permission to discuss it. She realized these students are future voters and should know why nuclear weapons should never be used again.
I wrote TLCB not just to honor my mom, my family, and all the atomic bomb victims. I also wrote it so that readers could connect with the people in Hiroshima during the last year of WWII – to show that the children in Japan loved their families, worried what would happen, cried over lost loved ones, and wished for peace-Allied children were feeling and wishing the very same things. We must connect with the humanity under the famous mushroom clouds, so not to repeat the same horrific mistake. Students in my daughter’s class weren’t being cruel, they needed a connection.
And I must say, I’ve had the privilege of making this connection with thousands of students around the world. It’s these future voters/leaders’ compassion and empathy that gives me hope that peace and nuclear disarmament could be achieved.
Photos provieded by Kathleen Burkinshaw
You might understand then, why I’m furious about the “Boppenheimer” /”Barbenheimer” memes. Believe me, the irony of two movies so polar opposites premiering the same day hadn’t escaped me.
However, I’ve seen pictures of Barbie and Ken dolls in the cute pink convertible with the mushroom cloud behind them, swimsuit Barbie with sunglasses standing in front of a PINK mushroom cloud, and the worst – the mushroom cloud wall art. Yes, it exists,and it is NOT “…beautiful within the chaos…”
Under that mushroom cloud are 80,000 people that died immediately or within hours that day-like my grandfather. Many people evaporated from the extreme heat of that blast-with only their shadows left to prove their existence. No family should ever have to experience that ever again.
One final thought, followed by a final question. The atomic bomb dropped on Hiroshima had the strength of 15,000 tons of TNT. Even so-called low yield nuclear weapons (which is an oxymoron) have a strength higher than that. So, the next time a nuke is used it could be 800,000 people dead in a large US city, in one day. Tell me, would you want someone selling mushroom cloud art after your family members are killed under that same cloud, now that you know the rest of the story?
Kathleen Burkinshaw, the daughter of a hibakusha, is the writer of The Last Cherry Blossom, a book that has been adopted by the UNODA as Education Resource for students and teachers to sensitise the world about the suffering involved in the atomic bomb blast. She first wrote and published this article in her own blog.
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In her heyday, my mother was a full-time homemaker, and an excellent cook and baker. She managed to have lunch and dinner on the table at the exact time every day, and there was always a homemade dessert. She followed recipes closely, something that I also have a tendency to do, which irritates my freewheeling husband. Mom had a box crammed with recipes handwritten on three by five cards, and a shelf of cookbooks, many of which were community compilations filled with recipes by the members of various churches she and my grandmother had attended. Occasionally, she made alterations which became notations in the margins: “Only half a teaspoon of sugar.” “Omit garlic.”
Several years ago, my mother, now in her eighties, lost her ability to follow a recipe. Although she can handle making a sandwich or opening and heating a can of mixed vegetables, she no longer makes meals. That task has fallen mainly to my father, but on my annual trips home from Japan, where I now live, I try to help out. On my most recent visit, I made a meat loaf using the recipe that my mother used exclusively, which calls for evaporated milk, chopped onions and peppers; Japanese-style curry and rice; and macaroni and cheese. I asked my dad what else he might have a craving for. He said “chop suey.”
When I was a kid in 1970s Michigan, chop suey was one of my favorite dishes, but I hadn’t had it in ages. Last I recall, Mom had made it when my Japanese husband had accompanied me on a visit. Her version called for chunks of pork, bean sprouts, and celery with some kind of sauce. This mixture was layered over rice and topped with crunchy chow mein noodles. I knew that it wasn’t authentic Asian cuisine, that it was more of an interpretation for Americans. But the dish still conjures memories of my childhood, those days of riding bikes and climbing trees until dusk, of no homework, and ‘Gilligan’s Island’ and ‘I Dream of Jeannie’ on our black and white TV.
“Okay,” I told my dad. “I’ll make it.” I turned to my mother and asked her where the recipe was. Although she can’t cook, she remembers in exactly which cookbook certain recipes are located. But this time she said, “There’s no recipe. It’s in my head.” But she couldn’t tell me how to make it.
I turned to the internet and learned that chop suey had been all the rage in the 1950s, and that every American housewife had had her own way of making it. Some used chicken, some added snow peas and baby corn, but I remember my mother’s as being totally brown. She had never added anything green or any other color. The sauces were slightly different, too, calling for oyster sauce in one case, soy with dark molasses in another.
I went back to my mother’s cookbooks to see what I could find. Finally, I came across a recipe in a community cookbook produced by a Methodist women’s group at the church we had attended in Grand Haven, Michigan, when I was a child, before we moved to South Carolina. It was annotated in blue ink: “See p. 78 Good Housekeeping Cookbook.” I couldn’t find the volume in question.
“Maybe you don’t have it any more,” I told my dad.
He shook his head. “It’s there somewhere. She never threw anything away.”
I looked again. Nothing. Even so, the recipe I’d found seemed pretty close to what I recalled. I made a shopping list and headed to Walmart.
The grocery section at the local Walmart had a modern selection of Indian curries and Japanese Pocky sticks and Thai noodles, but I couldn’t find canned bean sprouts or those crunchy chow mein noodles. Was it due to a supply chain issue? Or maybe no one produced those ingredients anymore. Maybe, along with chipped beef on toast, chop suey was a relic of the past. Disheartened, I scoured the rows of raw vegetables; still, no luck.
As a last resort, I made a stop at Food Lion, which also had an international foods isle, heavy on the Mexican. Lo and behold, they stocked a few cans of bean sprouts and a bag or two of those crunchy La Choy noodles from my past!
Back home, after sleuthing around the shelf a bit more, I came across a thick old cookbook which had lost its cover. It turned out to be the Good Housekeeping Cookbook. Some of the pages had fallen out, and been tucked back in. I immediately turned to page 78 and found a recipe for “California Chop Suey” with further annotations.
My South Carolina version was a combination of the one found in the Methodist church community cookbook and the Good Housekeeping version. I had substituted fresh chopped celery and onions, and a can each of mushrooms, beans sprouts and water chestnuts, for the “canned oriental vegetables.”
Due to a variety of dietary restrictions, real or imagined, my mother declined to partake. She did peer into the pot and declare my concoction watery, but I didn’t want to add more cornstarch. I hefted the pot onto the table, along with the rice I’d cooked, and a bag of those crispy chow mein noodles. My dad had made salads.
We heaped our plates with rice, then ladled chop suey on top. Lastly, we sprinkled some of those chow mein noodles over the mounds.
Dad dug in with a spoon. “Mmmm! Good!”
I thought it had turned out pretty well, too. Maybe that chop suey wasn’t authentically Chinese, or any other Asian country’s dish, but it hinted at a flavour that resonated more deeply. My tongue recognised that chop suey as the taste of Mom.
Suzanne Kamatawas born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.
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My daughter Lilia, my friend Wendy, and I set out on a Saturday morning for Shodoshima. It’s the largest island in the Inland Sea, home to about thirty thousand people, many of them aging. My mother-in-law went there years before on a group tour. She brought back olive oil as a souvenir. I am intrigued by the idea of a Japanese island with a Greek flavour. Because of its relatively large size and population, and its popularity with tour groups, I figure it would be somewhat accessible for my daughter, who uses a wheelchair and is deaf.
On the island, we stop at a tourist center for maps. I drive through the town. Some of the streetlights are shaded by green or yellow globes. Maybe they are supposed to look like olives. The road follows the seashore. Off the coast we see fishing boats. Here and there are small clusters of olive trees, the branches beaded with black olives. We finally come across a sign advertising the Olive Garden. I pull over and park in a handicapped parking space. A restaurant is up the hill.
“Shall we go eat lunch?” I ask.
“Yes,” Lilia nods. The hill is steep, but there are no steps. Lilia gets into her wheelchair and I begin to push her up the slope. From the restaurant, the view of the sea is marvelous. I smell olive oil. Wendy and I order spaghetti, which comes with bread. Lilia orders Japanese noodles, which are served with tempura fried shrimp and vegetables. When the food arrives, the server tells us how to eat it. “You should drizzle olive oil on the tempura,” she says. “You should put some olive oil and herbed salt in a small dish and dip your bread in it.”
According to a brochure, locals make olive lip gloss, olive soap, olive wax, olive hand cream, and olive-oil smoothies. You can even take classes in using olives to dye fabric. Every October the island holds an Olive Harvest Festival. People come to pick olives. They enter the “Healthy Olive Cooking Recipe Contest.” I imagine that the people of Shodoshima spend a lot of time thinking about new ways to use the olive oil that they produce. The islanders have been growing olives since 1908, and from the taste of our lunch, it’s clear that they have gotten quite good at it.
“Shall we find the Greek windmill?” I ask after we’ve eaten. I had caught a glimpse of it on our way up the hill. It’s actually a replica of the white windmills often seen on postcards from Mykonos.
Olive Park is just down the road. According to the brochure, the chalk- white building is “an exact replica” of an ancient Greek building. The brochure continues, “You may feel as if you are standing on an island in the Aegean Sea.” I’m surrounded by people speaking Japanese. Somehow, I still feel as if I am on an island in the Inland Sea. I really want to see the Greek windmill, but it’s down another hill.
“I don’t care if I see it,” Wendy says. “I can stay here with Lilia while you go.”
I ask Lilia if she wants to see the windmill. “Yes!” she replies.
Wendy and I take turns backing the wheelchair down the hill. It’s laborious, and maybe dangerous. If we lose control, we could all be injured. At last, we enter an olive grove and get close to the white windmill, which was built to commemorate the friendship between Shodoshima and Milos Island in Greece. Emperor Hirohito planted an olive tree near the windmill. As we walk back to the main building, I pluck an olive from a branch. I pop it into my mouth. It’s bitter and tough-skinned. I spit out the black skin. So much for raw olives.
We enter the small museum. A large statue of Athena greets us. Some brooms are on sale. They’re imitations of brooms in a movie about Kiki, a young witch who runs a delivery service, which has recently been filmed on the island. Lilia wants to watch the film about olive cultivation on the island. While she watches, I look at the exhibits. There are photos of Japanese women in kimonos covered with aprons, pressing olives. “They don’t look happy,” Wendy says. “It looks like hard work,” I add. “And in those clothes!”
“Anger at the Bottom,” an art installation by Takeshi Kitano, is in another small port town called Sakate. In Japan, the artist is a famous comedian called Beat Takeshi who often appears on TV. In the West, he is considered a serious actor, writer, and artist. He created this work of art with another artist, Kenji Yanobe. At first glance, this installation is a well. On the hour, however, a monster rises out like a jack-in-the-box. Water spews from its mouth. I think that Lilia would enjoy seeing this. She loves stories about ghosts and monsters.
On the way, we pass a soy sauce factory, and a small gift shop advertising soy sauce–flavored ice cream. Yuck. But Lilia signs that she wants ice cream. “Later,” I sign back, determined to see the monster rise from the well. It’s almost three o’clock. If we’re late, we’ll have to wait another hour to see the beast rise up. We arrive at the port. Another sculpture, which resembles a silver star, faces the harbor. Some elderly men sit idly in front of a nearby building. I decide to ask one of them where the installation is located. I show him the photo I had printed from the Internet. “Where is this?” He points toward some houses. People probably ask him all the time.
“Is it within walking distance?”
“Yes, but there are few tourists now so you would be able to park closer.” He nods at the wheelchair. “It would be better to drive.”
Wendy has to go back to Takamatsu. We decide that I will drop her off at the nearest ferry terminal and then Lilia and I will come back to see the monster. After that, we’ll go farther north to our hotel. I notice that there are many signs in English directing visitors to “Anger at the Bottom.” I didn’t really need to ask how to get there. I follow the signs down a narrow road. We pass a persimmon tree heavy with fruit. There’s another slight incline. I find a parking area near the well. The monster is already out of the well, but it isn’t moving.
Lilia gets into her wheelchair and I begin pushing her up the hill. She could help me by gripping the wheels and moving them forward. She doesn’t. She sits with her hands on her lap on top of her sketchbook. “Go, Mama, go!” she says. I huff and puff. “What do you mean? Why aren’t you helping?” Surprised at my reaction, she grabs onto the wheels and pulls.
At the well, the monster is still. This is the off- season. As the man at the harbour said, there aren’t many tourists this time of year. Perhaps the monster doesn’t rise and spit out water on the hour in this season. Maybe it stays in place. The monster’s red eyes seem to stare at the sea. I detect a yearning in its expression. Its lips are pressed together. No teeth are visible. The neighbourhood is quiet. The only sounds are the flapping of a crow’s wings and the twitter of an invisible bird. A slight breeze stirs the goldenrods. I wait while Lilia sketches the monster. I’m disappointed that she couldn’t see it in motion. Since it isn’t moving, however, she takes her time drawing it. When she finishes, she shows me her work. “Good job,” I say. “Now how about some soy sauce–flavoured ice cream?”
I read that the sunset somewhere on Shodoshima has been rated one of Japan’s hundred best sunsets. Since our hotel room has a view of the sea, I’m eager to check in before sundown so we can watch. I drive along twisty mountain roads, past a quarry, and past stone sculptures, down to another tiny port town in a secluded cove. I check us in to the hotel. “You can borrow DVDs,” the desk clerk says. “Or borrow books.” The lounge is filled with comfortable white leather armchairs. Some books in English are on a shelf, as well as many books in Japanese. I grab a DVD of a movie called 24 Eyes which is based on a novel written by Sakae Tsuboi, a famous Japanese writer who was born in Shodoshima. From our eighth-floor room, we can look out upon the sea from the bathtub. However, I discover that a mountain is blocking our view of the sunset.
We have dinner in the restaurant on the first floor. All the food is fresh and healthy – fish, followed by peeled grapes and slices of persimmon. After a while, we go back to our room and watch the movie. The plot of 24 Eyes is about a young teacher from the larger island of Shikoku who gets a job on Shodoshima in the 1920s. Most people on the island were poor. They wore kimonos. The teacher wore Western clothes and rode a bicycle, which shocked everyone on the island. Later, of course, everyone grew to love the teacher.
In the movie, there is a lot of singing. The children sing about dragonflies and crows. There is also a lot of crying. One girl has to give up her dream of going to music school because her parents are against it. Another gets sick and dies. Three boys go off to war. Many miserable things happen. Sometimes there is singing and crying at the same time. Lilia cries, too. I bring her tissues and give her a hug.
The next morning, we set out for The Movie Village on the southern coast of the island. Many of the tourists at the theme park are much older than us. I spot a group of senior citizens communicating in sign language. One of them notices that I am signing to Lilia and approaches us. “Where are you from?” she asks in sign language.
“Tokushima,” Lilia signs back.
The woman signs that she is from Osaka. “Is that your mother?” She gestures to me. I’m pleased. We look nothing alike. When we are in America, most people think she is adopted.
“Yes,” Lilia replies. She draws her hand down the middle of her face. “I am half.”
“It’s the first time I’ve met an American,” the woman signs.
We look at the old-fashioned wooden buildings. Kimonos are hung on bamboo poles, as if someone has just finished the laundry. Shops sell vintage toys and candies. Visitors try to walk on bamboo stilts or roll a hoop with a stick.
We come to a restaurant with painted pictures of Japanese movie stars propped in front. At the entrance is a photo of the food served. The restaurant’s theme is Shōwa- era school lunch. I ate Japanese school lunches when I first came to Japan. I taught English at junior high schools, and I ate with the students. I don’t feel nostalgic for those lunches, but Lilia wants to eat here. We go inside. Posters from different movies filmed on Shodoshima cover the walls. Some clothes worn in one movie are on display in a corner. We order school lunch. It’s served on a metal tray, just as I remember. There is a bowl of watery curry, a big white roll sprinkled with sugar, and a tangerine. Lilia gets milk in a bottle. I ask for the milk mixed with coffee, also served in a bottle. To tell the truth, it isn’t that great. I’m glad that the food in Japan has gotten better.
Lilia wants to visit the monkey park. She also wants to check out the ravine with a ropeway going across it. Sadly, we don’t have enough time. But now that she knows this island is here, she can return. We drive along the coast, back to the ferry port. The sea glistens in the late afternoon sun. Sometimes it seems as if all the beauty of the world is within our reach.
Lilia in Sodoshima
Suzanne Kamatawas born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.
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Poet, creative writer and teacher Adam Aitken talks about cross-cultural identity, and the challenges of travel, writing, and belonging with Keith Lyons.
Adam Aitken
Adam Aitken is a London-born teacher and writer with a PhD in creative writing. He migrated to Sydney after spending his early childhood in Thailand and Malaysia. His poetry and prose have been widely anthologized. He has published poetry, chapbooks, essays on Asian Australian literature, book reviews, and was co-editor of Contemporary Asian Australian Poets. The story of his mixed heritage is featured in his creative non-fiction work One Hundred Letters Home. In this exclusive, he shares about the challenges of writing, identity and place.
You were born in the UK and have spent most of your adult life in Australia but tell us about your early childhood in Thailand and Malaysia.
It was a very happy childhood, and I was spoilt by everyone, except my mother, who was chronically anxious every time my father appeared. I was unaware of it at the time, but they were not happy together. I remember my fourth birthday in Birkenhead Liverpool. Then we moved to Southeast Asia. In Thailand, my father was almost always absent. I had good schooling in Kuala Lumpur, at a Catholic pre-school run by the Good Shepherd order. I remember my first day, I was illiterate in prayers and scared of the large carving of Jesus crucified and bleeding from his crown of thorns. Around seven, I went to an international school in Bangkok, which was great except for the bullying I received from an American kid. After he hit me on the head with his sneaker, I reported him, and he was publicly shamed. There are few worse things you can do than insult someone with your shoe, especially by touching the head.
What was your experience like moving to Australia when you were still young? How did your sense of identity or ‘home’ develop?
Worse, the racism in Perth was total, violent, totalitarian. Teachers were complicit. Nothing was done about it. My brother and I were once howled out of the school as we went home. I am afraid that when I talk about the worst aspects of ‘Whiteness’, I remember that time. My father was again absent, unable to get a job he liked and implicated in a civil adultery case involving another couple. We left for Sydney after a year. My poem ‘The Far East’, is an attempt to record that kind of trauma.
When did you first discover that you liked writing creatively, and in particular, writing poetry?
About aged 14, after six years living in Sydney, I started to enjoy my English classes. I had a fabulous teacher Rick Lunn, who I think became a successful sci-fi writer. I will never forget the magic of listening to ‘The Rime of the Ancient Mariner‘. After that I had access to David Malouf’s library in Sydney, when we stayed at his flat for a few months. I discovered the alternative reality that books provide. I bought a typewriter and enjoyed the process of typing on paper. A few years later I attended a poetry reading at Exiles Bookshop in Sydney and was enchanted by the strange glamour and seriousness of the writers. Martin Johnson, John Forbes, Gig Ryan, John Tranter were all there.
What early recognition or encouragement meant you saw being a writer as a career option?
At my primary school, I wrote a poem about a forest walk we did, and on seeing a sea eagle, and that was read to the whole class. At high school in Sydney, a poem or two made it into the school magazine. I think the English Master also recognised me and encouraged me. I was lucky to grow up in a time when creative writing was still valued but not necessarily seen as a vocation for which tertiary qualifications were essential, but at Sydney University, I enjoyed lunchtime poetry workshops when there were no creative writing courses to do at all. I met practising writers in a very informal atmosphere and so ‘being a poet’ seemed a comfortable choice. My mentors were real writers but there was no pressure of assessment. The goal was to get poems into magazines. This happened when I was in 3rd year. I had great lecturers who loved poetry. I was published in Southerly. I featured in an issue of Chris Mansell’s Compass. It was a thrill to have a few pages in a well printed and produced ‘zine. I also read at what was then the largest reading in Sydney, The Harold Park Hotel. Probably Sydney’s most dynamic place at the time, and since.
How did you develop your mastery of the craft, own voice and style?
I baulk at this question as I am not sure how I can define my voice or style. Certainly, early imitation of other poets, practice and attention to poetic technique (metaphor, simile etc.) helped me develop the craft. Listening to poetry out loud helps. Revising and trying out new versions. It’s like writing music. I also have a very good ear for languages so pick up stylistic and prosodic patterns quite quickly. I listened to early advice about metrics and line endings and spent a lot of time reading traditional verse and learning the metres and forms (ie. sonnets), even though I don’t apply them much these days. Writing ‘in the style of’ is an enjoyable exercise and imitating others is fun, even though it can be unoriginal. I tend to allow a line or sentence to suggest its own metrics, then use that to write a draft. I am very much more into allowing content to dictate form.
What do you think is unique about your work, that makes it distinctly yours?
In terms of the questions of form and craft, I don’t think there are many Asian Australian poets who had a traditional training in English Lit, augmented by Modern American literary influences (like the Imagists, Ezra Pound, and the New York School). I was there in the early days of postmodern theory. I was starting out during the ‘Poetry Wars’ in the ‘seventies. I also studied linguistics and became an English language teacher. I was there in the heady days of the Sydney early ’80s. I think this gives me a kind of technical awareness of language and grammar, form and genre. I am probably one of most well know of migrant poets for having been recognised since then. I was fortunate to not have to work so much and so I had plenty of time to develop my craft. On a personal level I don’t know many other Australian poets who have had my parents who were literary enthusiasts, and both culturally eclectic. Of course, Thai heritage has given me a lot. Few Asian Australian writers have had a childhood like mine, or possibly the eclectic experience of reading as I have had. I don’t know of any Asian Australian writer who has explored their cross-cultural heritage as I exhaustively as I have in both poetry and memoir.
How do you communicate through poetry something very personal, to an audience that is on the outside?
I received a ‘New Critical’ dogma about the poem being an impersonal object, but it did not stop me reading Sylvia Plath or Frank O’Hara. I begin by thinking about how the personal could be interesting to someone I don’t know. Attend to the particulars and details of the personal, and to avoid sentimentality. Be as brave as possible as to the trauma of an experience and celebrate the positive. My own preference is to avoid histrionic outbursts, something a learned writing my memoir. Again, the particulars and exactitude of description work better than bare statements. I do still hold to the dictum of showing, not telling.
One of the characteristics of your work is attention to detail. Does that start with being observant and taking notes? How do you then find the most poignant moments or parts?
I often know I have a poignant subject, but often writing leads you to it. The previous answer is relevant here also. I don’t do a lot of notes, but I do a lot of drafts that grow into larger structures. What seems poignant early may pale into insignificance later, so I do a lot of revisiting of old notes and drafts. I often take note of dreams and reflect on what they might mean. I have always been interested in painting, photography, and films, (which I studied at Uni) so I do spend a lot of time thinking about what is ‘in the scene’, what the detail is, how close ups and panning work, what a montage is. As a child I liked to look through microscopes at insects. As far as grammar in concerned, I am fascinated by how grammars work in other languages, and in the etymology of words.
How do you go about writing a poem?
Again, often I start with a fragment, a line, a phrase, and go from there. Sometimes, I set out trying to describe a scene, a photo, a painting, an experience of looking, whether that be looking at a film or a view. Interior monologue or talking to myself and putting thought onto a page helps. I occasionally address a theme, most often at the instigation of a journal issue callout. I also have a long running series of satiric poems written in the character of an avatar, though I sometimes doubt that these amount to anything lasting.
Is poetry about finding meaning and making sense, or looking at something from different perspectives?
The Cubist method has a lot going for it, and I don’t really make the distinction between making sense and the various means we use to perceive of something. I do struggle with the fragmented poem that does not seem to find meaning, that I can’t find the sense in, or that lacks context, a heritage, a precedent in a more powerful text. But that is part of the job, to struggle towards meaning, using what is at hand.
How different is it writing an essay or review, does it use a different part of your brain or a different process?
Well, audience and purpose are more important in an essay, though not as important as I often thought. A review should help a reader decide whether to go and read the text, and I am pragmatic about this. I find writing essays almost impossible now, because I don’t have the patience and attention span needed. Essays and reviews (arguably) have strong generic patterns to follow, whereas I write poetry without constraining myself too strictly to generic considerations. Long forms are exhausting, and my eyesight is deteriorating and so long sessions at the computer are unpleasant.
If the financial rewards from writing aren’t great, does being a writer mean you have to hold a ‘day job’ or other income streams (teaching) to enable you to write?
I have always earned most of my income from teaching English as a Foreign Language, but since COVID, I live on savings. In the space of my career, grants and prizes have only amounted to about a year or two of an average income salary. I admire my peers who are full time creative writing academics but still manage to produce books in between the admin and marking. I’ll be taking up a Visiting Writer job in Singapore in 2024, and I am very much looking forward to that.
How useful have awards, being shortlisted for prizes, and residencies been to your progression as a writer? What specific things have been springboards into new worlds?
Apart from allowing me to take time off from the day job, residencies and grants have helped me to keep going and to believe in myself and has added some motivation for many in the community of like-minded poets where I live now. It is interesting to follow up on what writers have written after a stint in Rome for example.
Residencies help you reside for a longer time than average in places that you can explore. The most difficult residency I have had was probably the Paris Studio, even though I found writing time. I was overwhelmed by ‘Paris’ as a grand subject and theme and had to learn to look for the personal relevance and the original detail again. My stint as Visiting Writer in Hawai’i was powerful, as I had to rethink my use of English and my relationship with the local scene. Working with creative writing students there taught me a lot and brought me into a new way of writing that was alive to vernacular American and local patois.
Certainly, winning a postgraduate award to do a doctorate in creative writing cemented my self-belief while giving me four years of income and time to write my memoir and a thesis on hybridity and cross-cultural desire as a theme in Australian writing. My most productive period was funded by an Australia Council grant that allowed me to live and write for a year in Cambodia. While time and freedom to read and write is unarguably valuable, it allows writers to defamiliarise their surroundings. I was challenged to really question my own privilege as a w\Westerner, and as a relatively wealthy Asian Australian living in a poor country. I was already familiar with the history of the region, but the time there allowed me to have encounters with the real actors (and their descendants) in that history.
How has travel in Asia reinforced/challenged your sense of self and personal/national identity? Do you feel like an Australian, or more of a global citizen?
Travel always brings up questions of where you come from, and where you are headed, but most importantly you begin to situate your identity across a range of places. I am talking about Thailand and France, which have personal family ties. I have spent a lot of time learning French and Thai, in order to be able to feel more at home with people in these places. I feel more intimate with these regions, but not at all with places like the UK, where I was born. Obviously, Sydney is my home, and Sydney is not Cairns or Melbourne, places with which I have a lot less intimacy. I think Sydney was once more of a community, but almost none of my closest university friends live here, and a lot of writers I know have moved elsewhere.
I don’t believe that I personally can embody the concept of a Global Citizen, which is a fiction unless you are rich enough to be able to go where-ever you like and whenever you like and can afford to live anywhere.
I recently flew back from Bali, and the crowd at Denpasar airport were for the most part Australians — somewhat diverse, but also unfamiliar to me, people who would probably not want to hang out with me!
In your memoir One Hundred Letters Home what did you learn about your parents and yourself?
I learned that having intended to explore my mother as the leading agent in our lives, I became drawn into my relationship with my father. He took over the book as a subject, and I learned how complex he was. I learned also that there was a whole stretch of his life that were off limits to me, and I didn’t know enough to write about them. I learned that writing about parents can be a frustrating way to get to learn about yourself. I did learn a lot about my own attempts at identity transformation, I mean the attempt to ‘become a Thai man’. The book is self-analysis, though I did not intend it to be limited by that theme. I think I learned more about intergenerational trauma that is specific to Australian men who were born last century, and of course, more about ways of writing about the father-son relationship that move beyond Freud.
I also learned a lot about my father’s ancestry, that he was descended from an Army family, even though he had been an anti-Vietnam war Moratorium activist. I learned how his branch of the family had been rich, but that a lot of the wealth had never come done to him. I learned that I am the descendant of the founder of Victoria Brewery, or VB. I also learned that my great-grandfather was a survivor of Gallipoli and the Western Front. My father never told me any of this. I also learned that my maternal great-grandfather had been a Protestant Minister of the Australian church, and that he was a pacifist and a teetotaller.
How does writing challenge the status quo/ colonialism/ stereotypes? Was your first poetry collection seeking to challenge Marco Polo’s narrative?
Writing should, in some aesthetic way ‘contaminate’ the status quo, while calling out the conditions of oppression. Naming the invader, and resisting is the intention. Methods can vary from diction and descriptions of outright violence to underhand subversion. Poison the invader’s food, dress as them, but turn it to your advantage. My first book Letter to Marco Polo was a way of putting together poems about foreign travel, as I had spent a year in Thailand and the title of the book seemed obvious after I had written the poem that goes by that title. I liked the casual postcard style of address, – ‘Dear such-and-such the natives do this and that…’ Then it was easy to parody the renaissance ‘travel’ genre (which is a fantasy genre for sure), and it felt like a duty to write my own questions of travel, and to add ‘reality’ to the encounter by re-casting the traveller’s gaze as that of a lost son returning to his ancestral home. My encounters with my mother’s family were life-changing and Letter to Marco Polo was a snapshot into that encounter.
John Kinsella has commented on how my recent poems enact the colonial voice in order to undermine it, which seems paradoxical. He refers to these lines in Revenants (2022):
I read my father’s letter on Hong Kong,
how he loved it:
the heat, the beer in bottles, the tailoring, the freedom.
I imagine him reading Somerset Maugham
with the temperature at 105. Waited on by one silent Chinese boy (sic)
who lights his cigarettes.
Eastern food, and chopsticks. If you can’t use them you can’t eat!
Dense traffic and ceaseless din.
John Kinsella saw me draw attention to colonialism through citing Maugham, and quoting his and my father’s language, only to undermine it, which is a form of irony. John explains it better than I can:
“He contests the language of bigotry (always seeking to ‘centralise’ itself) through the ‘borrowed’ or ‘quoted’ language, as he does through the evocation of a bigoted colonialist and lauded British writer such as Maugham. A colonial positioning takes place and then is undone. The aligning of ‘tailoring’ and ‘freedom’, and the lighting of the cigarettes in the arrangement of master and mastered is painful and unaugmented. It is what it is. The chopsticks line is configured against the Western cliché of density and noise. This weaving of the marginal into the central dialogue of colonial behaviour and colonial imposition is polysituated into the fact of inheriting the array of experiences and impositions, and acting and enacting out of conflicting experiences. Aitken’s poems de-centre racist discourse. They break the binaries. That is not to say that Aitken is aligning his voices as either ‘subaltern’ or ‘master’, but rather attempting to deconstruct the language of such experience without owning that experience.”
It makes some sense to think of this approach as a tactic of mimicry and soft parody, I suppose, rather than a didactic approach.
What’s your process for bringing together work created in different places — such as in Revenants — to create something that is linked and unified?
I had originally intended to put together poems only situated in France, but then I found I wanted the poems situated in other places. Early drafts did not achieve much linking and unification, but Giramondo’s editor Lisa Gorton and I worked through drafts to find something more or less unified. What were unifying tropes were linked to how my father’s travel and my own were comparable: we had both travelled to Asia. We were both foreigners in alien territory and I wanted the book to work on one level as an elegiac dialogue with my father who died in 2017. Memory and the return and siting/sightings of the spirit, of the revenant, were emplaced, embodied and situated, and every place in Revenants has some allusion to the idea of a return of the past. In a way I am mining a post-romantic pantheism. Or perhaps, it’s the spirit, or mana, or the Dreaming (though I am wary of appropriation here!)One can return to a place and feel the past come back through that place, just as one can read a poem and it evokes their presence by quite simply addressing the dead. I speak to the tombstones; I tell my monsters to go away; I speak to my father as if he were listening etc. Of course, in the end the book is tonally and stylistically consistent despite the intertextuality. The unity has to do with editing, the order of the poems, and compression of the lines themselves. I use quoted material economically, but there is quite clearly a ‘lyrical’ pulse to the whole collection.
What are you working on next?
There are the dramatic monologues I have collected over the last 11 years, but also more poems that did not fit into Revenants, but still seem to have legs. I have just returned from three months travel in Thailand, Malaysia and Bali, and I haven’t really written anything related to that yet. I spent time in around 35 hotels, so this suggests a framing device and maybe a new title.
For aspiring writers, what’s your advice?
I have often felt like giving up, but I remind myself that not writing is like death. Persistence but also having a supportive network, especially if you are putting together a book. It’s very important to have trusted readers who are also critical. I don’t react so much to unhelpful reviews these days, though I asked ChatGPT what adverse criticism my poetry has generated and it listed ‘overly experimental’, obscure’ and ‘difficult’. I have always fretted about not connecting with readers, but there are readers for all kinds of poetry these days. My advice is read a lot.
Keith Lyons (keithlyons.net) is an award-winning writer, author and creative writing mentor, who gave up learning to play bagpipes in a Scottish pipe band to focus on after-dark tabs of dark chocolate, early morning slow-lane swimming, and the perfect cup of masala chai tea. Find him@KeithLyonsNZor blogging at Wandering in the World (http://wanderingintheworld.com).
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“The mountain in Awa rises in the sky like a nicely curved eyebrow
Seeing it above the horizon, a boat is heading toward it
Where will it stay tonight?”
-from the Manyoshu, 8th century
Mt Bizan: Photo Courtesy: Suzanne Kamata
In his 1919 essay, “Impressions of a Walk,” the Portuguese expatriate Wenceslau de Moraes[1]wrote of hiking up Bizan during koharu, “the small spring” – “a delightful and rapid transition from the suffocating heat of summer to the cool breeze of the winter.” After sailing around the world, Moraes settled in Tokushima for the last sixteen years of his life. He purportedly hiked up Bizan, the prefecture’s most emblematic mountain, every day.
I have lived in Tokushima Prefecture for over twenty years now, but it’s been a while since I’ve been on the mountain. A recent popular movie, “Bizan,” was filmed on its slopes as well as at the hospital where my children were born, and the university where I teach part time. Some of my students appear as extras in the festival dance scene toward the end. It is this movie that has spurred my own outing.
My excursion to the top of Bizan begins on a day between seasons as well. A week or so ago, I was scraping ice from my windshield. Now I am getting ready to set out without a jacket under a clear blue sky. My plan is to drop my daughter off at school, and then walk to the ropeway station at the base of the mountain. Caught up in the usual frenzy of morning preparations, I cannot seem to locate my backpack. I stuff a field guide, my notebook, a photocopy of Moraes’ essay from his book Oyone and Koharu: Essays of a Portuguese Recluse in Japan, a novel, and sunglasses into a cavernous Louis Vuitton handbag my mother-in-law had given me as a gift. Then I load my daughter and her stuff into my car, and off we go.
Bizan, or “Eyebrow Mountain,” is visible from almost any point in Tokushima City. I see it every morning, off to the right, as I drive along the Yoshino River. It’s there, glimpsed through tall buildings, as I wait at a traffic light in the city. And it looms at the end of the main road stretching in front of the train station. Jackucho Setouchi, a Buddhist nun, and the most famous and prolific Tokushima-born writer, concurred in her book of autobiographical fiction Places, writing, “If I was playing by myself on the Nakazu wharf, or in the open field where once a year a circus came and set up tents, I could turn around and there was Mt. Bizan. I would look up to it in mild wonder.”
As mountains go, it’s not all that spectacular. Moraes referred to it as a hill. It is actually part of the Shikoku Mountain Range that stretches into southern Tokushima and is separated from the Sanuki Mountain Range by a river valley. There are taller peaks in the prefecture – Tsurugi-san, at 1955 meters, is the highest, but Bizan (294 meters), with its gentle slopes and more or less flat top, is perhaps the most distinctive. And the mountain is rich in culture and history.
After I drop my daughter off, I walk through Tokushima Park, then through a flurry of cars, blinking neon, and traffic signals chirping for the blind. I pass the shopping arcade, the headquarters of the religious cult Kofuku no Kagaku, and the red gates of a Shinto shrine to arrive at the Awa Odori Kaikan, which houses the ropeway station. From the base, the mountain appears easily surmountable – less than an hour to the top. But I’m not in the best of shape, and I have this heavy handbag, so I decide to take the gondola as planned.
The ride lasts about fifteen minutes. Up at the top there is a profusion of vending machines and small buildings – a café, a cell-phone transmission tower, and a white pagoda in the Burmese style. I recognise the pagoda from a scene from the movie. There is also a small museum devoted to Wenceslau de Moraes, perhaps Tokushima’s most famous expatriate. I make this my first stop.
Hiraoka-san, a small, genial grey-haired man in a jean jacket, gives me the grand tour in English. The exhibit includes some of the many books written by Moraes – both the original Portuguese versions and Japanese translations – as well as photos, his writing desk, smoking implements and bowler hat.
On the wall there are scenes from the puppet play based on the life of Moraes. The script was written by Setouchi[2]. Under glass, I see a pamphlet from a Japanese movie inspired by the bushy-bearded European sailor.
Hiraoka-san shows me the letters of appointment Moraes received from three Japanese Emperors – those of the Meiji, Taisho and Showa eras – for the position of Portuguese consul in Kobe. Moraes met with Emperor Meiji three times. There is also a model of the ship Moraes sailed on which Hiraoka-san says, “is like the one in Pirates of the Caribbean with Johnny Depp.”
Moraes first came to Japan as a member of the Portuguese navy. He’d been to other places – Mozambique, where, according to his translator Kazuo Okamoto, he’d fallen “violently and foolishly in love” with Arrussi, a woman referred to as “Miss Africa”; and Macao, where he’d bought and married Atchan, the mixed race daughter of an English father and a Chinese mother, with whom he’d had two sons and then deserted– before he took on the position of Portuguese consul in Kobe in 1899. Moraes married 25-year-old Oyone, in 1900, when he was 45 years old. She died at the age of 38, and her ashes were entombed at Chonji Temple in Tokushima, where Moraes took up residence in 1913. He visited her tomb daily, but her relatives denied his request to have his own ashes buried with hers. He later lived with Oyone’s cousin, Koharu, who became his common law wife. She, too, died young.
Moraes lived in a house at the base of Bizan, where he enjoyed gardening and, presumably, writing. He published two collections of essays about Tokushima in his native language – Oyone and Koharu and Bon Odori in Tokushima: Essays of a Portuguese Hermit in Japan. With his long white beard and kimono dyed with the locally grown indigo, he must have caused quite a stir among the locals. His first impression of Tokushima was “that along the way to the modest domicile which had been destined for me was a dominating and agreeable impression of – green. Green plunging into my aesthetic eyes! Green that rushed into my nose. Green, nothing more – an impression so strong, so all-inclusive that I could scarcely pay attention to the details of the scene spread in front of me.”
And yet he did manage to write in great detail and with much feeling of everything he observed around him. From the mountain, he saw “the houses thickly clustered together – small houses, and of wood of course — extend over a vast plain of silt on the complex waterways of the river Yoshino, from the coast to the foot of the hill ranges which bound it: a population of nearly seventy thousand, including four or five Europeans of whom I am one, but this, of course, is not mentioned in the books.”
From the top of Bizan, one can still see an expanse of greenery, the harbour adrift with boats, and ships in the Kii Channel. On a clear day, Awaji Island is visible. Down below, while wooden houses remain, white concrete apartments, schools, and office buildings tend to dominate. Shikoku is still the smallest and least populated of Japan’s four main islands, but Tokushima Prefecture now has a population of approximately 810,000, of about 6,000 whom are foreigners.
I am one of them, a woman from the United States. Like Moraes, I seek to convey the atmosphere and culture of Tokushima to the people of my native country, most of whom have never heard of this place, through my writing. Like Moraes, I have settled here with a spouse. But of course, I am not nearly so conspicuous as he was. In twenty-first century Tokushima, my blond hair blends with the dyed hair of the youth of the city. And I’m not a hermit, not hiding from the world.
Thinking to fortify myself before heading off on one of the designated walking trails, I duck into the Bizan café just outside the gondola station. I stand before a vending machine offering tickets for the usual fare – curry rice, pilaf and udon – but a woman bustles out from a back room and makes an “X” with her fingers. The shop isn’t open for business yet.
I meander down to a weathered wooden bench shaded by walnut and bayberry trees. Off in the distance, I can hear a train rumbling over the tracks; closer by, birds twitter and chirp and the brush rustles with life. I’m told that there are rabbits and monkeys on this mountain, as well as a fair share of stray cats and dogs. Here and there, signs warn of mamushi, a reddish brown snake with leopard spots whose bite can be fatal. In the early 1900s, residents sought to ward off the snakes with exorcisms written on paper. Moraes himself wrote, “My humble house is completely defended with these pieces of paper.”
I wander until I come across a white gazebo, complete with weathervane. According to a plaque, this structure was a gift from Saginaw, Tokushima’s sister city. It reminds me of a bandstand in Michigan where I grew up, of sitting on a blanket with my grandparents in summer, listening to a small orchestra. In a few months, it will offer a retreat from the blazing sun. Now, I stand under its roof and gaze out at the ribbon of river. Straight ahead, on the opposite bank, I can see the school where my son is learning to write Chinese characters.
I walk a bit more, past the statue of Moraes and his dog, past the rhododendron bushes with their first intimations of spring, a hint of red, and down the hill to – what’s this, an apartment building? No, it’s a government-sponsored hotel – the Bizan Kanpo. My daughter’s kindergarten once had a sleepover at this place. I remember now that we walked up this hill for a night-time festival. The parents and teachers supervised while the children played ring toss games by lantern light. In the morning we performed “radio exercises” in the park.
Now I see a few people picnicking on benches, and I’m sorry that I didn’t bring my own lunch. I’m famished by this time, so I make my way back to the café, which is now open. I order a bowl of noodles and settle at a table covered with tie-dyed indigo cloth. There are only a couple of other customers – a pilgrim dressed all in white, his peaked straw hat resting on the counter as he takes a break between temples – and a man who works on the mountain. As I eat, I look out upon Shiroyama, a hill hunched at the center of the city, the site of the ancient shogun’s castle, and the town hall where the record of my marriage is stored.
Although I purchased a round-trip ticket on the ropeway, I decide to hike down. How hard could it be? I find the shortest route on the map, one that I think will take me to my starting point, but almost immediately I wonder at the wisdom of this decision. All morning I have been tramping up and down concrete steps and sidewalks, but this is an actual hiking trail. The steep, narrow path is strewn with dry leaves, which may be slippery. I don’t have a walking stick, and instead of a backpack, I’ve got this handbag hooked over my arm. There is also the question of snakes.
Nevertheless, I begin to pick my way down the incline, imagining Moraes nearly a century ago in these same woods in his kimono. I grab onto tree trunks and seek purchase on protruding roots and rocks. My thighs burn with the effort.
The forest is so dense that I can’t see the city beyond. No one is on the trail behind or ahead of me. No one knows where I am. It’s an odd feeling, here in this densely populated country where I am so seldom truly alone. All I can hear is the wind in the trees, and what I take to be birds rustling the leaves as they forage for food.
Although I’m tempted to pull out my field guide and try to identify some flora or fauna – were those grey-tailed birds that just flew past starlings or brown-eared bulbuls? – there are no stumps for sitting, no spots for rifling through my bag. I keep going until I spot a paved road through the trees. The trail seems to suddenly drop off to this road.
It’s a couple of meters to the ground below. I start looking for a sturdy branch that I might be able to use to vault myself down, and then I see a businessman strolling up the road. Maybe he’s out for his daily constitutional. Crouched here on the side of the mountain with my Louis Vuitton bag, I suddenly feel ridiculous. I hold myself very still and hope that he doesn’t notice me. When he’s out of sight, I manage to scoot down without scraping myself on the rocks.
Through the trees I can now see some familiar landmarks, and I know that no matter where I end up, I’ll be able to find my way back. And then I come to a set of stone stairs, and I remember climbing these very steps fifteen or sixteen or maybe seventeen years ago to drink with friends beneath the cherry blossoms.
I see that paper lanterns printed with “Asahi Beer” have already been strung across the path in anticipation of this year’s flower viewing. Soon, it will be time for the azalea festival in the Sako neighbourhood where my husband grew up.
Almost a hundred years ago, Moraes was enraptured by the pink and purple blossoms. In May of 1915 he wrote, “How beautiful the mountains are! The azaleas, above all, are most delicious, and the charm of this rosy colour, the profusion of blooms, transforms the entire mountain into a garden. I contemplate the spectacle, resting on an old piece of tumulus stone; the mountain where I am is a cemetery, as is almost every slope of this land. And in sight of the graves I want to shout, ‘Get up, you who are sleeping, come and enjoy with me the rapture of these flowers! You cannot be dead when all of nature is awaking!”
I think of these words when I see the jizo along the path. These are stone statues tied with red bibs, which represent the spirits of dead infants, especially aborted or stillborn babies. Brooms made from twigs have been left beside the shrines for caretaking. Moraes, who lost both his first Japanese wife, and his second common-law wife, Koharu, was often preoccupied with death. Though he wrote of the burgeoning nature on Bizan, he also wrote of the jizo, funeral processions, the tending of the butsudan, posthumous names, and the crematorium on the mountain.
At last, I come out in front of the red-gated shrine next to the gondola station. I pass the stone shishi – guardian lion-dogs – and a statue of a figure performing radio exercises, and then I’m on flat ground.
After I pick up my daughter from school, I drive along the Yoshino River and look to the left, to Bizan. I can pick out the hotel and the cell phone transmission tower, and the slope where I’d made my way down. This mountain has been here for centuries — it is the burial site of feudal lords, an inspiration to poets and novelists, a home to small animals, and a film location.
In a hundred years it will still be there. I wonder what other expatriates and Japanese will write about Eyebrow Mountain a century from now. Who will Bizan next inspire?
[2] Jackucho Setuchi, Japanese nun and writer (1922-2021)
Suzanne Kamatawas born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
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