Kinkaku-ji which means Temple of the Golden Pavilion is a
Zen Buddhist temple located at the foot of the gently-sloping Kinugasa Hill,
northern Kyoto, Japan. The Temple’s top two floors are
completely covered in gold leaf. The image of the temple richly adorned in gold
leaf reflects beautifully in the water of Kyokochi, the mirror pond.
The Pavilion, that constitutes of Kinkaku-ji,
gardens and other buildings, is said to be designed to realize Buddhist
paradise on the earth. The Pavilion's first purpose was to serve the retiring
Shogun Ashikaga Yoshimitsu as a residence. Yoshimitsu was a one of the most powerful
persons during the Muromachi period of Japan. He created a solid political foundation
of Muromachi shogunate and restored the relation between Japan and China. The
Pavilion was turned into a Zen temple after Yoshimitsu’s death in 1408, and
continues to function as a temple of sacred relics.
The first floor of the Pavilion is in the
Japanese palace style and was used for Noh plays or Japanese classical dance
drama. The second floor is in the samurai style and was used for composing
poetry. This floor is built in the Bukke style used in samurai residences.
Inside is a seated Kannon Bodhisattva, as the goddess of mercy Kannon helps
people who are in distress. The third floor is in the old Chinese style and was
used for meditation.
The roof is in a thatched pyramid with
shingles. The building is topped with a bronze phoenix ornament. In Japanese
mythology the Phoenix brings goodwill as it descends from the heavens and is
typically shown sitting on top of a gateway to a Shinto shrine. This ornament adorns
the roof of the Kinkaku-ji Temple, it is a symbol of an imperial household.
From the outside, viewers can see gold
plating added to the upper stories of the Pavilion. The gold leaf covering the
upper stories hints at what is housed inside: the shrines. The outside is a
reflection of the inside. The elements of nature, death, religion, are formed
together to create this connection between the Pavilion and outside intrusions.
The garden complex is an excellent example of
Muromachi period garden design. The Muromachi period is considered to be a
classical age of Japanese garden design. The correlation between buildings and
its settings were greatly emphasized during this period. It was a way to
integrate the structure within the landscape in an artistic way. The garden
designs were characterized by a reduction in scale, a more central purpose, and
a distinct setting. A minimalistic approach was brought to the garden design,
by recreating larger landscapes in a smaller scale around a structure.
“Akira-san”, I said, “ I must confess that your movies
Throne of Blood and Ran introduced me to Shakespeare. The stories are
compelling, tragic and dark but you masterfully expressed it in the cinemas, in
black and white and in color. In Ran, which is an adaption of King Lear, the
dark , cruel world is expressed in cinematic beauty, highlighted by the colors
of the traditional costumes and the color of blood. Is this more or less how
you see the world?”
Akira-san:
“Tragedy is part of Japanese life which has been frequented
by by earthquakes, tsunamies and wars. The Kanto earthquake was a terrifying
experience for me, and also an extremely important one. Through it I learned
not only of the extraordinary powers of nature, but extraordinary things that
lie in human hearts. The Edogawa river had raised its bottom and showed new
islands of mud. The whole district was
veiled in a dancing, swirling dust whose grayness gave the sun a pallor like
that during an eclipse. The people who stood to the left and right of me in
this scene looked for all the world like fugitives from hell, and the whole
landscape took on a bizarre and eerie aspect. I stood holding on to one of the
young cherry trees planted along the banks of the river, and I was still
shaking as I gazed out over the scene, thinking, "This must be the end of
the world."
I said:
“ In the Throne of Blood, which is an adaption of Macbeth,
there is a scene with the piles of human skeletons forming little mountains. Is
this how it looks like in the aftermath of the Kanto earthquake?”
Akira-san:
“When the earthquake had died down, my brother Heigo brought
me to look at the ruins. The burned landscape for as far as the eye could see
had a brownish red color. It looked like a red desert. In the conflagration
everything made of wood had been turned to ashes, which now occasionally
drifted upward in the breeze. Amid this expanse of nauseating redness lay every
kind of corpse imaginable. When I involuntarily
looked away, Heigo scolded me, "Akira, look carefully now." I failed
to understand my brother's intentions and could only resent his forcing me to
look at these awful sights. The worst was when we stood on the bank of the
red-dyed Sumidagawa River and gazed at the throngs of corpses pressed against
its shores. I felt my knees give way as I started to faint, but my brother
grabbed me by the collar and propped me up again. He repeated, "Look
carefully, Akira." I resigned myself to gritting my teeth and looking.
Later he said "If you shut your eyes to a frightening
sight, you end up being frightened. If you look at every-thing straight on,
there is nothing to be afraid of." Looking back on that excursion now, I
realize that it must have been horrifying for my brother too. It had been an
expedition to conquer fear. “
I said:
“You once said that your brother Heigo has a great influence
in your interest in cinemas. How did he influence you? “
Akira-san:
“Heigo was a professional silent-film narrator. The
narrators not only recounted the plot of the films, they enhanced the emotional
content by performing the voices and sound effects and providing evocative
descriptions of the events and images on the screen— much like the narrators of
the Bunraku puppet theater. The most popular narrators were stars in their own
right, solely responsible for the patronage of a particular theater. Under the
leadership of the famous narrator Tokugawa Musei, a completely new movement was
under way. He and a group of like-minded narrators stressed high-quality
narration of well-directed foreign films.
In matters of both film and literature I owe much to my
brother's discernment. He was addicted to Russian literature. But at the same
time he wrote under various pen names for film programs. He wrote in particular
about the art of the foreign cinema, which was much promoted following the
First World War. I took special care to see every film my brother recommended.
As far back as elementary school I walked all the way to Asakusa to see a movie
he had said was good.”
I said:
“What happened then when the cinema transitioned silent
movies into sound movies?”
Akira-san:
“As the silent films went out, so did the need for the
narrators, and Heigo's livelihood was struck a terrible blow. At first all
seemed well because by this time my brother was chief narrator at a first-run
movie house, the Taikatsukan in Asakusa, where he had his own following.
Then it had now become clear that all foreign movies would
henceforth be sound movies, and theaters that showed them decided as a
universal policy that they no longer needed narrators. The narrators were to be
fired en masse, and, hearing this, they went on strike. My brother, as leader
of the strikers, had a very difficult time.”
I said:
“As what has happened, the transformation of cinema is
inevitable, from silent to sound, from black and white to colors, and from
celluloid to digital.”
Akira-san:
“In the midst of this, one day we heard of my brother's
attempted suicide. I believe the cause was his painful position as leader of
the narrators' strike, which had failed. My brother seemed to be resigned to
the fact that narrators would no longer be needed when film technology
progressed to the point of including sound. Since he knew it was a losing
battle, the fact that he had to accept the leadership of the strike must have
been indescribably painful for him.”
I said:
“ Didn’t he told your mother that he would die before he
reached the age of thirty?”
Akira-san:
“My brother had always said that. He claimed that when human
beings lived past thirty, all they did was come uglier and meaner, so he had no
intention of doing so. I had made light of my brother's words, but a few months
after I had assuaged my mother's fears in this way, my brother was dead. Just
as he had promised, he died without reaching the age of thirty. At twenty-seven
he committed suicide.”
I said:
“Some people said you're just like your brother. But he was
negative and you're positive. You have made good black and white as well as
good color movies, you are the first Japanese movie director receiving
international acclaim.”
Akira-san:
“That time Japanese films all tend to be rather bland in
flavor, like green tea over rice. I watched a woman read a book throughout the
Japan home-grown movie. Japanese films have lost their youth, vigor and high
aspiration. Movies . . . look like the work of tired, old men, who make petty
judgments, have dried-up feelings, and whose hearts are clogged.”
I said:
“Your first international acclaim is
Rashomon which received Golden Lion in Venice Film Festival in 1951. Set in 11th
century Japan, a time of fire, earthquake, pestilence, banditry, war. A period
when the country’s central government were being undermined by the growth of
political and military powers. There were rebellions, fires, earthquakes and
violent crime in the capital city. It was a period where it appeared to be the
end of the law, and the country is on the brink of disaster.
The movie opens at the Rashomon Gate,
the main gate to the city of Kyoto. The gate is in ruins, and so is the city as
well. The rain in black and white
gashing down the Rashomon Gate paints a bleak picture of the world. The destroyed
gate, its apparent grand scale and strong foundation reduced to utter ruins. The
clothing of the men is ragged, dark, dirty
and wet.”
Akira-san:
“The film goes into
the depths of the human heart as if with a surgeon’s scalpel, laying bare its dark complexities and
bizarre twists. These strange impulses of the human heart would be expressed
through the use of an elaborately fashioned play of light and shadow. Light and
shadow, represents not only good and evil, but also rationality and
impulsiveness. The introductory section in particular, which leads the viewer
through the light and shadow of the forest into a world where the human heart
loses its way, was truly magnificent camera work by Miyagawa Kazuo.”
I said:
“The story and the
characters are interesting, involving various characters providing subjective,
alternative, self-serving and contradictory versions of the same murder
incident. Through an ingenious use of camera and flashbacks, you reveals the
complexities of human nature as four people recount different versions of the
story of a samurai's murder and the rape
of his wife.”
Akira-san:
“Human beings are unable to be honest with themselves about
themselves. They cannot talk about themselves without embellishing. This script
portrays such human beingsthe
kind who cannot survive without lies to make them feel they are better than
they really are. The characters deceive even themselves; they refuse to face or
acknowledge the truth because they fear it. The commoner’s standpoint is that all men and women are like
this, and it is a property of mankind to lie and embellish reality even to
itself. As the priest said, if men dont
trust each other, this earth might as well be hell.”
I said:
“ At the end there is the scene of an abandoned
baby whom was crying loudly. At first we
did not understand how did this baby arrive at Rashomon gate, out of the blue. Later I found from readings that other than
being a place to abandoned corpses the Rashomon gate also became known as a
place where people abandoned unwanted babies. Then I can appreciate that this scene is not
as out of place as some people thought.”
Akira-san:
“We see the
Woodcutter accept the abandoned infant to take the child home to be cared for,
although he is poor and already has 6 children. This symbolizes the man
choosing to do what’s good. This is important because the Woodcutter for the
entire film to this point has merely stood by, choosing not to be a participant
in what he sees, “I didn’t want to get involved”, he says. By choosing to take the
child he gives hope to the priest that man is good and that the world does not
belong to the selfish.”
This is an imaginary interview in memory of Akira Kurosawa.
Source: “Something Like an Autobiography” by
Akira Kurosawa
Mount Fuji is 3,776 meters high and is the
highest mountain in Japan. With
unrivaled magnificence and a beautiful cone shape, Mt. Fuji has often been
selected as the subject of paintings and literature. It is a volcano that has been dormant since its last eruption, in
1707, but is still generally classified as active by geologists. Mount Fuji's
exceptionally symmetrical cone is a well-known symbol of Japan and it is
frequently depicted in art and photographs, as well as visited by sightseers
and climbers.
Mt. Fuji has an image of being snow-capped,
but actually it's not covered in snow all year round. Usually, the snow melts
in the summer and you can see the surface. Mt. Fuji usually starts being
covered in snow in late September to early October, and the peak of the
snowfall is from March to May.
In Japan, there has been a culture to
respect a mountain as a spiritual spot since old times. Mount Fuji has been a
sacred site for practicers of Shinto since the 7th century. Shinto is the
indigenous spirituality of Japan. From the old days, many people worshipping
and practicing Shintoism have been visiting this Komitake shrine, located at the 5th Station of Mt. Fuji.
It is said that Mt. Komitake was a mountain
that existed before Mt. Fuji of today, and that this Komitake shrine was
established as a place to pray more than 1000 years ago.
Komitake and Ko-Fuji (Old Fuji) became a
base and erupted repeatedly, which formed the present figure of Mt.Fuji. In 937, Fujisan Komitake Sharing was located and the Komitake Shrine constructed on the peak of
Komitake Mountain as the sacred place of the mountain faith.
At 2,400 meters the 5th station is the highest
starting point to climb Mount Fuji, and it connects to a trail which is the
shortest route to the top. Populated with several shops, cafes, a temple, a
couple of observation decks and a post office, the station has the feel of a
small village. You can thoroughly enjoy the magnificence of Mt. Fuji by just
looking at the beautiful sight and its surrounding environment close at hand in
all seasons without having to climb all the way to the top.
Roppongi Hills is a development project in Tokyo and one of
Japan's largest integrated property developments, located in the Roppongi
district of Minato, Tokyo. Constructed by building tycoon Minoru Mohri, the
mega-complex incorporates office space, apartments, shops, restaurants, cafés,
movie theatres, a museum, a hotel, a major TV studio, an outdoor amphitheatre,
and a few parks.
The centerpiece is the 54-story Mohri Tower. Mohri's vision
was to build an integrated development where high-rise inner-urban communities
allow people to live, work, play, and shop in proximity to eliminate commuting
time. He argued that this would increase leisure time, quality of life, and
benefit Japan's national competitiveness. Seventeen years after the design's
initial conception, the complex opened to the public on April 25, 2003.
The first six levels of Mohri Tower contain retail stores
and restaurants. Roppongi Hills features more than 200 shops, cafes and restaurants.
Most shops specialize in fashion, accessories, interior design and household
goods, while restaurants offer a wide array of Japanese and international
cuisine.
The top six floors house the Mohri Art Museum and the Tokyo
City View with panoramic views of the city. A new exit from Roppongi Station
empties into a glass atrium filled with large television screens and
escalators, as well as several shops and restaurants. The rest of the building
is office space.
Large open spaces have been built into the design of
Roppongi Hills. About half of the area consists of gardens, pavilions, and
other open spaces. A small oasis of greenery between the tall buildings of
Roppongi Hills, the Mohri Garden is built in the style of a traditional
Japanese landscape garden complete with a pond and trees. The garden has a
number of cherry trees that make it a nice spot to enjoy the cherry blossom
season in late March and early April. The Mohri Garden is a part of a lost
mansion that housed members of the feudal Mohri clan.
By night, Roppongi becomes Tokyo’s most foreigner-centric
nightlife spots, a center of late-night hedonism and fun. Bars, pubs, clubs and
restaurants jostle for attention among the bright lights, giving visitors in
search of a good time options the whole night.
Asakusa is a district in Taitō, Tokyo, Japan, famous for the Sensō-ji, a
Buddhist temple dedicated to the bodhisattva Kannon. There are several other
temples in Asakusa, as well as various festivals, such as the Sanja Matsuri.
For many centuries, Asakusa used to be
Tokyo's leading entertainment district. During the Edo Period (1603-1867), when
the district was still located outside the city limits, Asakusa was the site of
kabuki theaters and a large red light district. In the late 1800s and early
1900s, modern types of entertainment, including movie theaters, set foot in
Asakusa.
The complex resembles the Edo-period site,
with several imposing gates, including the Kaminarimon or the Thunder Gate,
with its iconic giant red lantern, and a five-story pagoda. The giant red
lantern is 4 meters tall, 3.4 meters in circumference and weighs 670 kilograms.
The front of the lantern displays the gate's name, Kaminarimon. Painted on the
back is the gate’s official name, Fūraijin-mon. A wooden
carving depicting a dragon adorns the bottom of the lantern.
The Asakusa temple is dedicated to the
bodhisattva Kannon. According to legend, a statue of the Kannon was found in
the Sumida River in the year 628 by two fishermen, the brothers Hinokuma Hamanari
and Hinokuma Takenari. The chief of their village, Hajino Nakamoto, recognized
the sanctity of the statue and enshrined it by remodeling his own house into a
small temple in Asakusa so that the villagers could worship Kannon.
Every year on a weekend in mid May, a
festival takes place in the Asakusa area , called the Sanja Matsuri. It is one
of Tokyo’s most popular festivals. It is held in celebration of the three
founders of Sensoji Temple, who are enshrined next door to the Sensoji Temple
in Asakusa. Its prominent parades revolve around three mikoshi (portable
shrines), as well as traditional music and dancing. The procession of Sanja
Matsurifor the three mikoshi, begins from
Nakamise-Dōri towards the Kaminarimon. These three elaborate shrines honor and
represent the three men responsible for founding the Sensō-ji. During this
final day of the festival, thesethree
important mikoshi are split up in order to visit and bestow blessing to all 44
districts of downtown and residential Asakusa.
Nakamise Dori is a shopping street that
runs from the Kaminarimon right up to the Senso-ji Temple. Around 90 stores
line up along the 250 meter long strip, transforming this street into the prime
shopping spot in Asakusa. Nakamise Dori is one of the oldest shopping streets
in Japan.
Various products are sold here, such as Japanese
chopsticks, wooden combs, fabrics, dolls,
art products and traditional Japanese snacks.
Further down between Asakusa and Ueno there
is Kappabashi-dori, also known just as Kappabashior Kitchen Town, a street which is almost
entirely populated with shops supplying the restaurant trade. These shops sell
everything from knives and other kitchen utensils, mass-produced crockery,
restaurant furniture, ovens, and decorations, through to esoteric items such as
the plastic display food (sampuru) found outside Japanese restaurants.
If you’re after some reasonably priced
traditional pottery, kitchen utensils, sake or tea sets, chopsticks or knives, you
won’t leave disappointed.
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