By Angie Tan and Faith Siauw 

News Article: Feeling the heat: Japan uses 2020 Olympics to further climate awareness by Luke Mahoney

Mahoney’s article highlights Japan’s efforts to become a global leader in sustainability and climate change through the 2020 Tokyo Olympics. Japan aims to achieve this by implementing various innovative technologies that will contribute to an eco-friendly and sustainable Olympics. Examples include uniforms manufactured with recycled plastics and venues powered with renewable energy. Through these technologies, the Tokyo Olympics would hopefully set a precedent for sustainable initiatives in other Japanese cities and the rest of the world. Moreover, an eco-friendly and sustainable Olympics would send a clear message that Japan is going green. 

In his article, Mahoney presents Japan as a country with a long history of being environmentally conscious. He highlights the significance of the 1997 Kyoto Agreement, which was ratified in Japan. Moreover, Japan has considerably lower greenhouse gas emissions compared to other developed countries. This can be traced back to their culture of frugality that was closely associated with the samurai class in the Tokugawa period (Kirby, 2011). This attitude sustained throughout World War II and continued even during the post-war period, where frugality was promoted to reduce Japan’s reliance on foreign powers for resources (Kirby, 2011). Current policies and initiatives to reduce waste can therefore be attributed to Japan’s history and culture. Furthermore, Mahoney mentions how Japan is seen as being “in harmony with nature”. The fundamental nihonjinron argument states that favourable weather and rich resources available in Japan have allowed the Japanese to live in peace with nature, shaping the unique Japanese culture (Kalland & Asquith, 1997). Thus, Japan’s efforts at sustainability are seen as part of their deep-rooted culture and their harmonious relationship with nature. 

Mahoney also presents Japan as a country that has been active in their efforts to become more eco-friendly. He raises the example of Kamikatsu, a city in Shikoku that has a strict recycling policy. The city worked towards becoming waste-free after a waste management crisis when one of their trash incinerators was put out of use. More emphasis has been placed on recycling and reducing waste in light of several pollution disasters that have occurred in recent history. One prominent example is that of Minamata City, where mercury poisoning led to the deaths and permanent disability of many (Kalland & Asquith, 1997). As a result, the Japanese government started to prioritise the environment, creating the impression that they are an eco-friendly country. 

The upcoming Olympics and Japan’s long term efforts to be eco-friendly will help to solidify the image of a nature-loving Japan. The article highlights how, aside from the Olympics, Japan’s environmentalism can also be witnessed from its efforts to become waste-free. Using examples such as the Olympics and Kamikatsu’s recycling policy, the article bolsters the image of Japan as “environmentally friendly and in harmony with nature”. This image is in line with how Japan has been portrayed as nature-loving, both internationally and in Japan itself (Kalland & Asquith, 1997). The Olympics can therefore be seen as part of Japan’s long term efforts to showcase their love of nature, which then strengthens the idea of a unique Japanese culture and contributes to the nationalist discourse of nihonjinron. 

Furthermore, the Japanese government intends to use the Olympics as a platform to showcase an innovative and eco-friendly Japan, so as to establish Japan as a leader in the global green movement. The article explains how the Olympics intend to ensure sustainability through the use of “eco-friendly and renewable technologies” in Tokyo. By doing so, Japan hopes that these innovative technologies will be taken up by other cities in Japan and other countries. This will contribute to the global green movement and build on Japan’s image as an eco-friendly nation. Therefore, Japan will be able to leverage on its technologies and reputation for more influence in the global environmental discourse. 

Japan has used the ideology of nature to further their nationalist discourse and their international influence. This exemplifies how the human-nature relationship can be defined subjectively to fulfil a country’s political aims. However, the complex and varied perceptions of nature also means that the definition may be contested. Despite the Olympics’ focus on sustainability, the Olympics can also be seen as antithetical to nature and sustainability. For example, many areas were demolished to make way for Olympic venues, which has incited many local protests. 

Japan’s efforts to make the Tokyo Olympics eco-friendly are representative of the human-nature relationship in Japan. These efforts serve to strengthen the image of a nature-loving Japan, and while what is behind this image may be debatable, it is certainly a step forward in making Japan more eco-friendly.

Word Count : 757

References:

Boykoff, J., & Zirin, D. (2019, July 22). The 2020 Olympics Are Likely to Be a Disaster. Retrieved from https://www.thenation.com/article/archive/tokyo-okotowari-olympics-protest/ 

Kalland, A., & Asquith, P. J. (1997). Japanese Perceptions of Nature: Ideals and Illusions. In P.J. Asquith & A. Kalland (Eds.), Japanese Images of Nature: Cultural Perspectives (pp.1-35). Richmond, Surrey: Curzon Press. 

Kirby, P. W. (2011). Constructing Sustainable Japan. Troubled Natures: Waste, Environment, Japan (pp.160-192). Honolulu: University of Hawai’i Press. 

Mahoney, L. (2020, January 14). Feeling the heat: Japan uses 2020 Olympics to further climate awareness. Retrieved from https://japantoday.com/category/2020-tokyo-olympics/feeling-the-heat-japan-uses-2020-olympics-to-further-climate-awareness 

Can Tragedy be Good?

News Article: The Floating Electric Car That Was Born From Tragedy by David Grossman, published January 18 2018.

From earthquakes to volcanic eruptions and tsunamis, Japan has seen many natural disasters that has claimed the lives of many. Events such as the 1923 Great Kanto Earthquake and the 2011 Tōhoku earthquake are some of the most devastating natural disasters in the world (Hannah, 2018).

However, for Hideo Tsurumaki that survived the 2011 tsunami, he does not take nothing from the tragedy. Inspired by the tsunami, he constructs a floating vehicle powered by electric. According to Mr. Hideo, he believes that floating cars can greatly reduce the death toll generated from tsunamis, as the vehicle can float on flood waters and can drive through it. Additionally, the vehicle can even be used for daily activities to run errands.

Japan is no stranger to creative and innovative inventions. Being situated in a region susceptible to many forms of natural disasters, as a result of its geographical, topological and meteorological conditions (Hayashi, 2010), they have adapted to these occurrences by constructing earthquake-proofing buildings and large dams to hold back flood waters. In relation to Kalland and Asquith’s reading, a central theme that appears would be how the Japanese appreciation for nature is limited to forms which entail cultivation and having control over it. Being averse to the “wild and grandiose aspects” (pg. 16) of nature, the desire to transform and “tame” (pg. 16) it to their perceived idealised state takes precedence over nature’s original form. This reveals how their ‘love’ comes with the conditionality of having dominance over nature. The floating car, along with other technological constructions for disaster prevention, therefore emulates how these constant innovations produced advances towards their desire for absolute control over the unpredictability of nature, thus having their conditional love of nature be met.

Additionally, we can also analyse the claim of Japanese being harmonious in nature through their adjectives “mizukara” and “onozukara” from ancient times, which provides an insight as to why the Japanese have a conditional love for nature. As mentioned in the readings, the literary translations of “mi” and “ono” connotes that while nature is located within the body, it can be contrasted by oneself. In other words, an observer looking within. This creates an innate perception that humans have the capability to understand and observe ‘universal Principle’ (pg. 10), distinguishing us from plants or animals which nature encompasses and implying the superiority of humans in nature. In relation to the invention of floating cars, this superiority is then translated to the conditional love that the Japanese have for nature. To rise against the prowess and unpredictability of natural forces with innovations shows an unwillingness to be submissive to the elements, thereby choosing to contrast oneself by adopting a superior position towards nature. In doing so, the ‘ono’ plus ‘-kara’ aspect in relation to nature is emphasize in the resistance and controlling the forces of tsunamis and typhoons.

Focusing on the ‘green’ aspect, this article mentions that Mr Hideo aims to improve his prototype by making the car electric, removing its combustible engine. Cars are one of the most major source of air pollution in Japan along with industries, especially in major cities such as Osaka (Makiko, Itaru & Sonoyo, 2015) and Tokyo (Toshio, 2013). By opting for alternative sources of engine and energy fuel, the floating cars highlights the possibility for Japanese car makers to go green and start producing vehicles that do not exhaust harmful fumes. Inventions such as the floating car shows how newer car models are being developed with increasingly more concern to go green and be more environmentally friendly. As the article notes, more cars are being sold without combustion engines. The choice to be use energy alternatives reveals an underlying understanding of how humans are escalating pollution levels, which inevitably results in climate change and more importantly, in the context of Japan, more frequent natural disasters. Thus, the ‘green’ technology should be rightfully championed as a necessity and investment.

In conclusion, we see that natural tragedies can inspire new inventions which can be environmentally friendly in its own way. Whether these innovations are born out of their ‘love for nature’ is contestable, we acknowledge that Japan is making the effort to be more environmentally conscious. Just as Mr Hideo’s efforts has the potential to inspire other major car producers such as Toyota to follow suit on building electric or other types of vehicles that do not emit combustible gas, the Japanese perceptions of their love for nature should undoubtedly continue to inspire the population to be active in environmental issues, hence providing us a silver lining.

Word count: 758

References

Hayashi H. (2010). Natural Disasters in Japan. In: Marquina A. (eds) Global Warming and Climate Change. Energy, Climate and the Environment Series. Palgrave Macmillan, London

Nakata, M., Sano, I., & Mukai, S. (2015, March 18). Air pollutants in Osaka (Japan). Retrieved from https://www.frontiersin.org/articles/10.3389/fenvs.2015.00018/full

Ritchie, H. (2018, October 5). What were the world’s deadliest earthquakes? Retrieved from https://ourworldindata.org/the-worlds-deadliest-earthquakes

Toyama, T. (2013, April 29). Air Pollution and Its Health Effects in Japan. Retrieved from https://www.tandfonline.com/doi/abs/10.1080/00039896.1964.10663646

The following is a review of Amy Chavez’s article from the Japan Times.

This article is about the interaction between humans and nature on Shiraishi Island in Okayama, Japan. Amy Chavez, the author of this article, lives on this island and writes about how the residents seem to care about the environment by recycling, but their other actions portray otherwise. The article encourages a deeper inquiry into the motivation behind “green” actions. The islanders live much closer to nature and even depend on it for their livelihoods. Thus, they provide a different perspective on what nature means to different groups of Japanese people.

 The residents seem to be enthusiastic about protecting the environment through their active recycling habits. They sort their garbage and recycle their glass, cans, PET bottles and other recyclables. The recyclable garbage day comes once a month, when their recyclables will be collected. However, it seems that they only do this because they are taught to do so. They are not taught “to choose environmentally friendly products over ones that aren’t, or to say no to plastic” (Chavez, 2020) because consumption is “what’s fueling the country’s economy” (Chavez, 2020). This creates a dichotomy between what is being stereotyped of Japanese people and their mindsets about recycling. Additionally, the islanders often incinerate their waste to make room for more trash. The author argues that the islanders find this acceptable because others (namely, the factory the the mainland) incinerate their rubbish as well. Thus, islanders may recycle not because they love the environment, but because recycling is a social norm they learned from young. This idea is further supported by the strong stigmas that many Japanese people attach to those who fail to recycle properly (Quek, 2018). Recycling can thus be seen as a social ritual for affirming one’s place in society (Kalland & Asquith, 1997, p. 12). Therefore, the author argues that environmental problems in Japan must be approached socially through the use of role models and effective education.

The article also touches on more pragmatic aspects of the human-nature relationship: utility and policy. For example, while islanders occasionally initiate beach cleanups, the author believes that they do so to beautify the beach for beach-goers. This relates to the idea that the Japanese people love only certain manicured and controlled forms of nature (Kalland & Asquith, 1997, pp. 16-17). Controlled forms of nature are more readily appreciated and used by people and might thus be preserved for those purposes rather than out of a love for nature itself. This view of nature as a commodity has become increasingly common (e.g. among advertisers) and contrasts with the more symbolic form that brings to mind the Japanese people’s love for nature (Kalland & Asquith, 1997, pp. 22-23). Unfortunately it is pragmatism that guides policy. For example, the author describes how the government fails to restrict unsustainable tourism practices such as jibikiami (tourists throw large nets into the ocean to catch few large fish for barbecue, killing thousands of smaller fish in the process) while being quick to build sea walls and provide subsidies to the fishermen affected by the sea walls. By building the sea walls, islanders “feel safe”, fishermen are satisfied with the subsidies, jobs are provided for workers in construction companies and everyone benefits. This apparent focus on immediate economic gains challenges the idea of a nature-loving Japan.

Admittedly, it is understandable for people whose business and livelihood depend on nature to see environmental protection as an obstacle: sustainable practices can be costly (the article mentions that it’s cheaper to buy a new bottle of soap than to get a refill that uses less plastic). Additionally, the islanders could perceive the “environment” we try to protect as distinct from the “environment” they interact with on a daily basis. The former is a material resource while the latter is an abstract idea that they interact with through social or religious rituals (e.g. recycling). This could explain why people fail to connect the consequences (e.g. air pollution) with their own actions (e.g. incineration of trash). It does not help that the government has historically reinforced this dichotomy through their shallow, short-sighted and disjointed policies (Sumikura, 1998, pp. 247-248). By distancing the consequences of environmental degradation from the root causes, this conception of nature could cause people to thoroughly extract nature’s resources without realising that they are simultaneously causing their own demise. 

The ethnographic account of life on the Shiraishi Island encourages us to question the idea of nature and what it means to different people. Ideas of nature are highly fluid and contextual, and these ideas guide action. Thus, it is imperative to understand how groups of people perceive nature in order to fundamentally change habits to be sustainable.

Word count: 776

References

Chavez, A. (2020, January 27). There’s a case for climate concern but not everyone in Japan is ready to go the extra mile. Japan Times. Retrieved from https://www.japantimes.co.jp/community/2020/01/27/our-lives/climate-change-japan-ready/.

Kalland, A., & Asquith, P. J. (1997). Japanese Perceptions of Nature: Ideals and Illusions. In P.J. Asquith & A. Kalland (Eds.), Japanese Images of Nature: Cultural Perspectives (pp.1-35). Richmond, Surrey: Curzon Press.

Quek, T. (2018, April 18). Make environmental mindfulness a social norm. The Straits Times. Retrieved from https://www.straitstimes.com/forum/letters-in-print/make-environmental-mindfulness-a-social-norm

Sumikura, I. (1998). A Brief History Of Japanese Environmental Administration: A Qualified Success Story? Journal of Environmental Law, 10(2), 241–256. doi: 10.1093/jel/10.2.241

This news article by Mai Yoshikawa talks about Bio Hotels Japan, a hotel franchise promoting organic living. In the words of Kazuhiko Nakaishi, its representative director, “It’s impossible to live free of chemicals. But in a hotel, if it’s just for a night or two, you can get a true, raw, organic experience…” (Yoshikawa, 2019). In this article, the bio hotels are perceived to be ‘green’ because they are actively trying to reduce their harm on the environment. Consuming organically-sourced foods is also a means for consumers to go ‘green’. However, even though organic products are ‘greener’ and healthier, Nakaishi highlighted the difficulties in getting consumers to purchase organic products because they are much more expensive than non-organic products in Japan.

The article also discusses other difficulties in going ‘green’ and organic living in Japan. Apart from manpower and money issues, consumer attitudes remain a stumbling block to promoting a more organic tourism industry. In addition, Nakaishi emphasised how the onus lies not only on the consumers, but also on companies to be ‘green’ through sustainable operations instead of focusing on “convenience and short-term profit” (Yoshikawa, 2019). Despite these issues, Nakaishi remains committed to promoting a ‘greener’ way of living through the bio hotels. He also believes that going green can allow firms to benefit economically, and it is therefore in their interest to be green.

The article actually debunks the myth that the Japanese “have a love of nature” (Kalland and Asquith, 1997), by showing us how there are actually challenges in getting Japanese citizens to take on a ‘greener’ lifestyle. In our opinion, the representation of Japan in this article is positive as it shows that there are individuals such as Nakaishi who understand the importance of going ‘green’ and are trying to improve the situation locally by providing avenues such as the above-mentioned eco-friendly hotels despite existing challenges. Furthermore, such a representation is perhaps more accurate given that Nakaishi, being a “Japanese environmental activist” (Yoshikawa, 2019), would have a clearer picture of how the situation in Japan is like.

However, the article has a few contentious points that we wish to analyse and comment on. It insists that only locally grown ingredients are used in cooking and no “genetically modified food or imported fruit” are served at the bio hotels (Yoshikawa, 2019). This is seen as a way of going ‘green’, but it does not explain why locally grown foods are ‘greener’ than imported or genetically modified food. This insistence on using local produce could be because the hotels see local produce as a source of national pride to “set Japan apart as unique” through the “ideology of nature” (Kalland and Asquith, 1997, p. 26). It is also likely due to more Japanese farmers marketing their produce as “additive-free” or “chemical-free” (Kalland and Asquith, 1997, p. 27). Despite these efforts, consumers are still picking what is most convenient for them regardless of how it harms the environment. This article challenges the notion that ecotourism has taught the Japanese “a new way to appreciate nature and to view nature as something to be protected and treasured for its own sake” (Kalland and Asquith, 1997, p. 27). Over twenty years have passed since this argument was made, yet most Japanese consumers are still reluctant to choose eco-friendly options. This further corroborates the argument by Kellert that the Japanese do not especially love nature and have little drive to “conserve nature and wildlife” (as cited in Kalland and Asquith, 1997, p. 7). Based on the article, nature is only enjoyed by the Japanese when it is easy for them to do so.

Next, the article states that in the bio hotels, it is possible for guests to gain a “true, raw, organic experience” (Yoshikawa, 2019). What constitutes a true organic experience? We believe that it is an idealised view of nature that the hotel management wishes to present to its guests. Ultimately, there is no objective view of what constitutes this true organic experience, and the nature that is presented is one that was transformed by man into a form not “in its original state but its idealised state” (Kalland and Asquith, 1997, p. 16). In the case of the bio hotels, nature is transferred to a setting where it normally does not exist so that guests can enjoy ‘nature’. Nature is incorporated to create a “stress-free environment” where they aim to convince guests to go ‘green’ afterwards (Yoshikawa, 2019). In that regard, even though the ‘nature’ that the guests enjoy is artificial, the bio hotels are probably still successful in promoting a more environmentally-friendly way of life to its guests, even if what they are exposed to is an idealised form of nature (Kalland and Asquith, 1997). This perpetuates an appreciation for idealised nature instead of natural nature.

(799 words)

References:

Kalland, A., & Asquith, P. J. (1997). Japanese Perceptions of Nature: Ideals and Illusions. In P. J. Asquith & A. Kalland (Eds.), Japanese Images of Nature: Cultural Perspectives (pp. 1-35). London: RoutledgeCurzon.

Yoshikawa, M. (2019, November 16). Eat, sleep and stay green at one of Japan’s eco hotels. The Japan Times. Retrieved from https://www.japantimes.co.jp/life/2019/11/16/travel/eat-sleep-stay-green-one-japans-eco-hotels/#.XjLupmgzaUk

Screenshot of the original article

This article is on the Hyuganatsu Citrus, a fruit that originated in the Miyazaki Prefecture in Kyushu, and is currently being grown exclusively in Japan. The author, Asako Inoue, presents an overview of one of the towns growing this fruit, Aya’s, farming practices, as well as information on how Hyuganatsu are cultivated.

Aya Town has devoted itself to organic farming for over 30 years and takes pride in maintaining a traditional recycling-oriented agricultural system that “respects natural ecosystems” (Guide to Aya Town’s Agriculture 4), and limits the use of insecticides and chemical fertilizers. In accordance with Aya’s regulations, Kenji Hanada, the farmer featured in the article, and owner of an Hyuganatsu orchard, uses only manure from livestock farming to maintain his soil. The indigenous variety of Hyuganatsu grown outdoors, the “best Hyuganatsu citrus”, thus require lots of upkeep; they must be bagged to prevent scarring, and weeded regularly. Additionally, Hanada shares with Inoue how to eat and “savour” Hyuganatsu. Since the “yellow flesh is very sour” and the white pith is sweet, the best way to enjoy Hyuganatsu, Hanada says, is to have it with the pith. Ever since Aya Town adopted natural and ecological farming practices, it has become the pioneer of organic farming in Japan, growing products that are highly rated and branded as “Aya products”, and attracting visitors from all across Japan.

Image of Aya

The idyllic, picturesque satoyama comes to mind when reading this article. Inoue suggests that Aya has a very pristine environment — without any air, water, or light pollution — when she writes that Aya is “80%… covered in forest”, has “one of the best 100 waters”, and has “one of the 100 best starry skies of Japan”. Aya is also bountiful, being “blessed” with “fertile lands” and a “richly natural environment” (Inoue). Though Aya uses no herbicides and chemical fertilizers, it nevertheless is able to resourcefully prepare enough healthy soils to sustain both a prosperous agricultural economy, and a dynamic and engaged citizenship.

As Inoue emphasizes the region’s picturesqueness and abundance, she is not only describing what Aya is like, but drawing special attention to these qualities in order to appeal to the aesthetic tastes of Japanese locals, and further promote the ideology of Nihonjinron to foreigners. The magazine which this article was written for, Shun-Gate’s, mission is to introduce “the rich culinary culture of Japan” to readers through an examination of the “perfect seasons of Japan” (@shungate.jp). The magazine presents a nature that has been “idealized as an object of aesthetics” rather than nature in the wild (Moon 229). Although Hanada’s Hyuganatsu orchard is sensitive to the regional climate, typhoons, and he must constantly weed it and protect it from pests, Inoue downplays the difficult conditions Aya’s farmers must face, writing that Hanada never thought of everything he did to maintain his orchards as “hard work” but rather an activity he seems to really enjoy — he “works on the fruit every day, telling them to become tasty”. To promote Aya’s organic farms and sustain their customers’ trust in the produce, Shun-Gate ‘wrapped’ Aya in the notion of seasonality and images of furusato, thereby further reinforcing the ideology of Nihonjinron, but perhaps not focusing enough the environmental benefits of organic farming, and trivializing the potential negative consequences that it has had on Aya and its people.

Laurel forest of Aya

Hanada’s Hyuganatsu orchard

Another idea from class that this article relates to is the parallel between Aya’s development of organic farming, and the general trend in improving the quality of life of the Japanese. As discussed by John Knight in “Timber to Tourism”, one of the goals of the post-war Japanese society was to realize more balanced lifestyles as the Japanese believed that this was a hallmark of a “fully modern” society (Knight 354). This change in mentality along with the Japanese government’s role in it, in the 1980s and 1990s, is also reflected in Aya Town’s planning. Aya Town had started farming organically since 1973, but it was not until 1985 that the town began conducting PR activities for their products, possibly in reaction to the Muraokoshi ūndo movement. Hyuganatsu and other regional products, bountiful natural resources, along with Aya’s local culture and its rich history as “a hub for materials and human activities” (Guide to Aya Town’s Agriculture 2) fulfill all three categories of items, proposed by Moon, developed into tourism commodities (222). Additionally, all of Aya’s awards for best water, air, sky were received between 1985 and 1996. This is further evidence of the Japanese government’s efforts to encourage urbanites to increase leisure hours to counterbalance their hectic urban lifestyles, and promote sustainable living. Consequently, urbanites started becoming more environmentally conscious and preoccupied with leading balanced, healthier lifestyles. Organic farming is neither a concept unique to Japan, nor is it novel; however, the way that it has been promoted and written about in Japan attempts to reinforce the notion that the Japanese have a special relationship and love for nature, an effort that is evidently part of their larger endeavour to characterize Japanese society as one that lives in harmony with nature.

Word count: 821

References

Guide to Aya Town’s Agriculture. (n.d.) Retrieved October 16, 2018, from http://www.town.aya.miyazaki.jp/ayatown/agriculture/images/EN_agriculture.pdf

Inoue, A. (2017). Sun-colored Hyuganatsu Citrus from the Town of Organic Farming. Retrieved October 16, 2018, from https://shun-gate.com/en/roots/roots_59.html

Knight, J. (2000). “From Timber to Tourism: Recommoditizing the Japanese Forest.” Development and Change Vol. 31 (2000), 341-359.

Moon, O. (1997). “Marketing Nature in Rural Japan.” Japanese Images of Nature. P. J. Asquith and A. Kalland. Richmond, UK, Curzon.

SHUN GATE (@shungate.jp) • Instagram photos and videos. (n.d.). Retrieved October 16, 2018, from https://www.instagram.com/shungate.jp/

The article is written for the Australian Broadcasting Corporation (ABC).

Article link: http://www.abc.net.au/news/2018-05-20/kamikatsu-the-japanese-town-with-45-different-recycling-bins/9776560

It starts off by highlighting to Australian readers how a village of 1500 locals in Japan has to sort their waste into 45 categories, in accordance with the village’s goal of producing zero waste by 2020.

This article leads the Australian public (and us) to believe that the Japanese people are very environmentally conscious. Their commitment is seen in their meticulous disposal of items like batteries, printer cartridges and toothbrushes and this is likely to be good food-for-thought for Australians.

Several features of this article relate to ideas from class.

First, the article is reminiscent of Kirby’s idea of the profit of recycling. Kirby notes that people are rarely willing to operate at financial loss. He provides the example of Mrs Ishimoto, who experienced a dramatic leap in business after supplementing Tokyo’s environmental efforts. Kirby claims that the environment was a “plain and simple” money-making opportunity for her.

In this article, it has been suggested that Kamikatsu’s town leaders actively avoid incineration as it is 6 times costlier than recycling. They also openly admit that their motivation for recycling is town revenue. This is in line with Kirby’s argument that Japan must provide financial incentives if it wants to enlist the effort of this “unsentimental sector”.

Second, the article reminds us of Kirby’s idea of form over content in the town of Horiuchi. Kirby notes that observance of waste protocols was an important responsibility for every resident of Horiuchi. Community shame can stem from visible infractions, with the end result that residents focus overwhelmingly on things such as having the bags out in time and on making sure that everything is neat and tidy.

While this article does not note such instances, we observe an overt emphasis on form in Kamikatsu. For instance, great care is taken in the Town Waste Station of Kamikatsu, where a station manager oversees (and proudly introduces) 45 different waste disposal categories. It is implicit that how well he does his job will affect how the other villagers perceive him.

Besides, the article makes no mention of the fact that improvements in incineration have become prevalent. We have seen in Kirby’s article that the Shinjuku Ward Waste Office has suggested that Tokyo can now tap on “unburnable” waste collections to turn landfills into artificial, yet useable land.

In light of these revelations, it is uncertain if Kamikatsu residents will still be keen to continue their meticulous recycling practices, especially if they were told that their waste could now be sold for revenue.

Moving on, the article is reminiscent of Kirby’s idea of self-defeating practices. Kirby notes that Japanese teens are thrifty due to their upbringing and not just “self-supporting circumstances”. However, they still engage in intensive practices such as purchasing layered wrapping in the form of store purchases or gifts. Despite being an inherently wasteful practice, this is deemed to be an essential element of courtesy and good breeding.

Likewise, the ABC article is forthcoming in admitting similar anecdotes from Kamikatsu’s locals, who claim that Japan’s love of its “wrapping, decoration and gifting culture” is problematic. The article even claims that worldwide experts fly in to witness Kamikatsu’s recycling methods but it fails to mention the carbon footprints of them doing so. Similar eco-villages in Japan (which participate in international eco-events) justify their footprints by claiming they spread awareness and do so on behalf of people with near-negligible footprints, but this is somewhat debatable.

Finally, the article is reminiscent of Knight’s view that some Japanese people place emphasis on the satoyama for cultural rather than ecological reasons. Although Kamikatsu is not a satoyama, it does try to create the kind of self-sustaining cycle of growth where “nature can co-exist with judicious use of land”.

For instance, Kamikatsu has a Satoyama Club where villagers engage in reforestation programs with the “Forest Masters”. One of the members was formerly a salaried worker who wanted to escape Osaka and experience rural life. We quote her saying she would “simply have left” Kamikatsu if the Satoyama Club had not accepted her, which begs the question of whether eco-sustainability has turned from a lifestyle into a hobby. This is indeed in line with Knight’s view that some people have a nostalgic affinity for the idyllic agrarian past (“satoyama”) rather than the wild nature (“yama”) in Japan.

All in all, we conclude that the sheer inconvenience of the impressive waste disposal process in Kamikatsu can (i) act as an effective deterrent against consumption and (ii) inspire Australians to do the same. However, there are risks of creating the interconnected problems of prioritizing form over content, engaging in self-defeating practices and romanticizing the ecologically sustainable way of life.

(799 Words)

References:

Jake Sturmer. (2018, May 20). “Kamikatsu: The Japanese town working towards a zero-waste goal by 2020”.

Retrieved October 10, 2018, from

http://www.abc.net.au/news/2018-05-20/kamikatsu-the-japanese-town-with-45-different-recycling-bins/9776560

Kirby, P. W. (2011). Troubled natures: waste, environment, Japan. Honolulu, University of Hawai’i Press: 160-192.

Catherine Knight. (2010). The Discourse of “Encultured Nature” in Japan: The Concept of Satoyama and its Role in 21^st Century Nature Conservation. Asian Studies Review: 421-441.

Brian Williams. (2010). The Worlds of Satoyama: Satoyama, The Ideal and the Real. Kyoto Journal Issue 75 (Biodiversity): 24-29.

Kamikatsu’s Satoyama Club.

Retrieved October 13, 2018, from

http://www.1000nen.biz-awa.jp/satoyama-club/index.html

Irodori Kabushiki Kaisha (KK), Kamikatsu-cho. (2009, 9 September).

Retrieved October 13, 2018, from

https://www.irodori.co.jp/asp/nwsitem.asp?nw_id=940

Mark Notoras & Megumi Nishikura. (2010, 13 August). Mt. Fuji Eco-village Connects to a Greener World.

Retrieved October 15, 2018, from

https://ourworld.unu.edu/en/konohana

News Article: https://www.theguardian.com/world/2018/apr/19/japans-renewable-energy-puzzle-solar-push-threatens-environment

Figure 1: A Floating Solar Power Facility in Japan

The article discusses about the viability of solar farms in the Chiba prefecture to meet the government’s aim of increasing renewables. Amidst Japan’s vow, as the world’s fifth largest carbon emitter, to cut carbon emissions by 26% by 2030 from 2013 levels during the Paris climate agreement, it has been developing solar farms to reach its aim. To dramatically increase their renewables’ share of the energy mix, the government is courting private investment in renewables and raising the number of large scale solar farms. This is seen as critical, as after the Fukushima disaster, Japan identified the need to diversify its energy supply to include solar, wind and micro-hydroelectric, while stimulating the local economy.

However, the mass construction of solar plants raised concerns over its potential to unleash environmental catastrophes such as floods and landslides, even as they lower carbon dioxide emissions. These solar plants translate to the destruction of large hectares of pristine forests. This presents an irony of chopping down trees, that help in absorbing carbon dioxide in the air as they grow, to be replaced with solar plants. Inevitably, the natural environment of wildlife would also be threatened with the disruption of the ecosystem.

As such, this article raises the question of whether Japan should go ahead with building solar plants to meet its aim of reducing carbon emissions and increasing renewables’ share in energy mix at the expense of its environment and the ecosystem of wildlife.

Before dwelling into the discussion, we need to first understand Japan’s relationship with its environment. On one hand, Japan’s efforts to reduce its carbon emissions and to position renewables as a main energy source serves to represent Japan as a green nation. This is because building more floating solar farms will generate clean, green electricity that is able to power local households. According to the article, “over the next two decades, its (Japan’s) 51,000 solar panels will generate an estimated 16,170 megawatt hours annually – enough to power thousands of local households”.

However, Japan’s carbon-less movement seems to highlight an attempt to protect its image from being regarded as one of the world’s largest carbon emitters. In fact, the method of reaching such a goal actually leads to adverse impacts on the environment such as their disruption to wildlife and habitat, as well as the biodiversity of the affected forests. This may put Japan in a negative light given its supposedly good reputation as a green nation.

From Kirby’s evaluation on the importance of Gaitsu in shaping Japanese policymaking, he claimed that “the phenomenon of gaiatsu, is important with regard to the complex of forces that nudged the state along a more “sustainable” path”. As such, Japan occasionally depended on international opinions to institute controversial policies during the postwar period. From this viewpoint, we see a resemblance to the article as Japan is pressured to drastically cut its carbon emissions due to the vow it made in an international agreement – Paris Climate agreement. This begs the question of whether Japan is building solar farms due to Gaitsu or because it is truly seeking sustainability, stemming from its love for nature.

This brings our attention to Kalland and Aquith’s argument that Japan has an ambivalent relationship with nature. On the surface, Japan proudly claims to be a green nation with all its eco-friendly efforts, including its latest attempt to produce renewable energy through the construction of solar farms. However, Japan is in fact clearing forests using various means such as deforestation to make way for these solar farms. This clearly contradicts its claim to be a green nation due to the irreversible damages deforestation can have on forests. Drawing a parallel to the situation of the bears from Knight’s preposition on the impacts of human transformation of the mountains, the destruction of forests to clear land for the construction of solar farms would similarly lead to the displacement of deers and wild boars, thereby threatening the wildlife environment.

This brings forth the contradictory nature of this relationship as Japan is willing to sacrifice its forests for another environmental cause. This makes us ponder if such actions could actually be justifiable for a country that has such a strong love for nature and if this was just a means to an end, knowing that the solar farms would bring about more environmental and economic benefits.

Ultimately, while the actions taken to construct solar farms may result in repercussions to the overall biodiversity of the affected forests, it is irrefutable that such efforts will improve Japan’s carbon footprint and pave the way for a more eco-friendly method to source for energy supplies. A balance between its efforts to increase its renewables while not neglecting its impact on forests will thus be essential in determining whether Japan is indeed a green nation.

(799 words)

References:

McCurry, Justin. “Japan’s Renewable Energy Puzzle: Solar Push Threatens Environment.” The Guardian, Guardian News and Media, 19 Apr. 2018, www.theguardian.com/world/2018/apr/19/japans-renewable-energy-puzzle-solar-push-threatens-environment.

Kalland, A. and P. J. Asquith (1997). “Japanese perceptions of nature: ideals and illusions.” Japanese Images of Nature. P. J. Asquith and A. Kalland. Richmond, UK, Curzon. 

Knight, J. (2000). “Culling demons: the problem of bears in Japan.” Natural enemies: people-wildlife conflicts in anthropological perspective. J. Knight, ed.London, Routledge: 145-169. 

Kirby, P. W. (2011). Troubled natures: waste, environment, Japan. Honolulu, University of Hawai’i Press. 

Global Energy Network Institute (n.d.). Solar Energy in Japan – Summary. Retrieved October 7, 2018, from http://www.geni.org/globalenergy/library/energytrends/currentusage/renewable/solar/japan/summary.shtml

Smith, R. (2018, April 03). Japan’s biggest floating solar plant sparks into life. Retrieved October 7, 2018, from https://www.thenational.ae/business/energy/japan-s-biggest-floating-solar-plant-sparks-into-life-1.718330

U.S Energy Information Administration (n.d.). Solar Energy and the Environment. Retrieved October 7, 2018, from https://www.eia.gov/energyexplained/?page=solar_environment

Nikkei (2018, July 03). Japan’s solar panel makers suffer as power plant demand fades. Retrieved October 7, 2018, from https://asia.nikkei.com/Business/Business-Trends/Japan-s-solar-panel-makers-suffer-as-power-plant-demand-fades

Turney, D., & Fthenakis, V. (2011). Environmental impacts from the installation and operation of large-scale solar power plants. Renewable and Sustainable Energy Reviews,15(6), 3261-3270. doi:10.1016/j.rser.2011.04.023

Wasteland: Tokyo grows on its own trash

By Tim Hornyak

Tokyo’s waste management authorities have found increasingly creative ways to try to better manage waste. Now, they even have artificially made an island of waste. The plan is to cover half of the island with real soil to build parks and forest on top. As the author writes: ‘Future generations of Tokyoites will sun themselves here by the sea while relaxing on garbage’ (Hornyak, 2017).

This island is a result of waste processing regulations issued by the Tokyo government that declared a ‘war on garbage’. Waste processing happens in three stages. First, trash needs to be separated and collected. Secondly, the trash needs to be processed, which often means burnt in incinerators. Waste burning is heavily regulated by the government to prevent deadly toxins, such as dioxins to disperse. Another goal is to reuse everything coming from the incinerators. Heat, for example, that is produced as a by-product of burning waste is partly captured and converted into useful energy. The third stage is storing the unusable by-products, in the case of the island: ash. This last phase is very problematic as an ever increasing amount of space is needed. The island was precisely created for this purpose. The problem is that the landfills too will be full, in this case after 50 years and cannot be expanded as they will interfere with the course of ships. Thus, Tokyo’s officials need to continually search for new uses of waste.

Everything that the waste management authorities do, revolves around this sentence from the article: ‘We have to protect the environment for people living nearby’ (Hornyak, 2017). Firstly, this sentence shows that the scale is not Japan as a whole, but the population of Tokyo. Only the people in the vicinity matter. Secondly, it shows that nature is not something valuable in and of itself, but only in relation to people. It is something we should protect purely because it might otherwise hurt the health of the people of Tokyo. Thirdly, it shows that people have control over nature and ought to actively intervene. The article states that the production of waste has negative consequences and is not sustainable. It further explains that whatever waste is produced should be put to the best use possible and that we should limit the production of waste completely. Thus, the waste management authorities seem to be adopting a very anthropocentric viewpoint with regards to the environment.

The article points to the way in which Japan, but Tokyo specifically, manages the harmful effects of its waste processing which we can take to be green initiatives. With the burning of its rubbish, 3 main by-products are being produced, namely exhaust gas, ash and heat energy. Japan has national laws that govern the level of pollution of the exhaust gas produced from the incinerators. When it exceeds the limit, the plant building is stopped to “protect the environment for people living nearby” as said by the plant manager. Tokyo is trying to find new ways of putting ash to good use. Some sidewalks in Tokyo, for instance, are built with bricks made from ash. Lastly, the heat energy obtained from burning is being used to supply electricity and power to the plant facility. It is also being sold and provided to Tokyo Electric Power Co. Holdings and nearby communities. The article shows Japan to have consciously reviewed their disposal facilities, invest in incinerators with better technology and having successfully reduced pollution levels over the past decade.  

This article is an example of what Kirby in his reading on Sustainable Japan called “the government taking a bolder stand on sustainability and health through waste policy” (Kirby, 2011, p. 180). Similarly, we can draw the linkage that the government is especially sensitive to the local people. In Kirby’s reading, he mentions that “The Tokyo government agreed to pay the medical bills of residents who suffered from the the toxic gas” and “dealt with the chemical seepage” (Kirby, 2011, p. 185). Waste incineration should absolutely not affect the health of the residents living nearby. It is also interesting to note how at the beginning of the article it reflects on the island being made from garbage, coming across as a way to present Japan as green. However, from what we learn in class, it can be seen as part of an economic agenda and Japan’s way of appropriating “the notion of sustainability as a rallying cry” (Kirby, 2011, p. 162) to facilitate their economic nationalism through the ideas of conservation and responsibility. Hence, throughout the article, we should be conscious of the possible agenda behind such green sustainability. Yet, we also credit Japan for making an active effort to come up with new ways to deal with their waste and admitting to the risks that faces up to them in future.

Words: 783

References:

Kirby, P. W. (2011). Troubled natures: waste, environment, Japan. Honolulu, University of Hawai’i Press: 160-192.

Hornyak, T. (2017). Wasteland: Tokyo grows on its own trash. The Japan Times. [online] Available at: https://www.japantimes.co.jp/life/2017/02/18/environment/wasteland-tokyo-grows-trash/#.W7w8DhMzb6Z [Accessed 18 Feb. 2017].