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Kanikosen, Chapter 1

Kanikosen

Introduction

Kanikōsen 蟹工船, (The Crab Cannery Ship) has recently received much attention in the Japanese and foreign press for being one of the least expected publishing successes of 2008. Written in 1929 by Kobayashi Takiji 小林多喜二 at the height of Japan’s proletarian literature movement, the book tells the story of the eponymous cannery ship and its workers of northern Japan: their desperation, their wretched prospects, their exploitation at the hands of the bosses and the ruling class … and, eventually, what they do about it. Kobayashi later joined the Communist party and was tortured to death by the police in 1933, but the unpolished urgency and populism of his work has kept it in the canon — a cult classic subject to periodic revivals.

The first revival, of sorts, was in 1953 — the year after the Occupation ended — with the release of the film adaptation. Technically, the postwar boom had begun by this time; in practice, very little of it had trickled down to the general populace. The Red Purge of recent years had made it clear that Japan and U.S. leaders would not tolerate anybody trying to rewire the system. There was frustration and dissatisfaction in the air, and the release of Kanikōsen capitalized (!) on that.

But we know how things eventually worked out: Japanese industry and government working together managed to get enough citizens employed on agreeable terms that most of the previous dissatisfaction evaporated. Postwar Japan’s economic success was so great that the country came to be seen as a serious threat to the U.S. itself.

Then the bubble popped. Corporations restructured, cutting costs by relying more on contract employees (契約社員) or dispatch workers (派遣社員) and less on the seishain (正社員) — “true company members” — who had come to expect lifetime employment and other inconvenient things. Young people entering the workforce are faced with the choice of either taking these less desirable temporary jobs, sacrificing much of their personal life to compete for the few coveted seishain spots — or just not working at all. And so today you have an under-30 underclass which feels exploited and locked out of “real” adult society.

Working the register at 7-11 or answering phones in a Shinjuku high-rise may not be back-breaking labor, but the problems of “freeter” life are real: few opportunities to build a real career, patronizing and insulting treatment from people on the traditional career path, working the exact same job as the seishain but only receiving 40% pay and no chance to bounce to the management track, and growing uncertainty about whether they’ll be able to receive social security if and when they retire — despite the contributions deducted from their paycheck every month. This is the background against which the Japanese Communist Party is enjoying increasing interest from under-30s and the background against which Kanikōsen is enjoying its latest revival as a metaphor for modern Japan. People are responding once again to its vivid worldview: an undeserving but firmly entrenched ruling class who live luxuriously and hypocritically, an exploited working class kept hidden below decks, and tales of ill-specified external threats, used by the former to keep the latter in line.

Kanikosen

Chapter 1

“Oi! We’re off t’Hell!”

The two fishermen leaned over the deck’s guardrail, craning like snails stretching out of their shells to view the ocean-hugging town of Hakodate. One of them spat out a cigarette he had smoked down close to his fingers. The cigarette tumbled and whirled as though clowning as it scraped its way down the tall side of the ship. The fisherman’s entire body stank of booze.

Broad-floating steamboats with bellies like fat red drums; boats still being loaded up, tilted precariously to one side as though someone were pulling at their sleeve; buoys like thick yellow chimneys and great bells; launches weaving between one boat and the next nimble as fleas; the chill murmur of the waves, bobbing with soot and chunks of bread and rotten fruit, like some unique fabric… Above the waves, smoke streamed before the wind, bringing the thick smell of coal. Every so often a winch’s rattle would carry across the water to echo nearby.

This was the Hakkōmaru, a crab cannery ship, and directly before it a sailboat with peeling paint was letting out an anchor chain from the a hole in the bow like a bull’s nostril. Two foreigners smoking wide-bowled matelot pipes could be seen running back and forth between the same two places like clockwork dolls. A Russian boat, no doubt. A surveillance craft assigned to Japan’s crab cannery fleet.

“I ain’t got a mon to my name,” said the fisherman. “Shit. Here.”

So saying, he moved his body closer to the other man’s. Then he grabbed the second man’s hand and brought it to his hips. He touched it to the pockets of the corduroy pants he wore under his hanten jacket. There seemed to be a small box in there.

The second man looked wordlessly at the first man’s face.

The first man giggled. “Cards,” he said.

On the boat deck, the captain was looking like a shogun, smoking a cigarette as he wandered about. When he exhaled, the smoke bent at an acute angle just past his nose before breaking up and drifting away. Sailors dragging their wood-soled straw sandals on the deck carried food buckets busily in and out of the forward cabins. Preparations were complete, and the ship was ready to leave.
Continued »

Matt TREYVAUD
August 28, 2008

Matt Treyvaud is a writer and translator living near Kamakura. He is Néojaponisme's Literature/Language editor and the proprietor of No-sword.

Fuji as Collaboratrice

yama1.gif

“Have you ever tried to translate Mount Fuji?”
“‘Translate’…?”
“You translate nature and it all turns human. It’s noble, or great, or heroic…”
         —Natsume Sōseki, Sanshirō

For most of Japan’s literary history, Fuji was a distant, rather mystical presence, only seen by adventurous souls far from the western capital. Take Manyōshū poem #317, by Yamabe no Akahito:

Heaven and earth:
Since the time they parted,
Of manifest divinity,
Reaching the heights of awe,
In Suruga stands
The high peak of Fuji…

…And so on. By the time Japan’s center of cultural mass shifted east to Edo a thousand or so years later, though, Fuji had become a much more everyday presence. Some people reacted to this by taking it more seriously than ever and building religious sects around it. Others preferred to make light of it, like Bashō with his famous bit about it being nice to not see Mount Fuji for once.

It wasn’t until the Meiji restoration, however, that Mount Fuji really attained its current status as national symbol. It was perfect for the job: awe-inspiring yet simple, unique to Japan yet easily-grasped as a concept by outsiders, and convenient to access through public transport. Once the existing body of work in praise of the mountain was retconned into proto-nationalism, Mt. Fuji became the perfect white screen on which everybody could project their agenda.

Yosano Akiko’s short poem “Mount Fuji at the Dawn of the Year” (「元朝の富士」) is a product of this trend. Written while the Japanese body politic was high as a kite on the economic and diplomatic successes of World War I, the poem is as subtle as a brick to the head. It begins with the portentous line “Now, the first sun of 1919 shall rise” and wastes no time in describing Mount Fuji as the “eruption of a new world” at the “edge of the eastern sky.” Then it gets better:

Behold! There stands
The silhouette of some giant Dante,
Colossal in the center of the Heavens.

It is that young poet’s form
As painted on a Bargello wall:
Blue hat, red robes,
Narrow face,
Handsome gaze turned to the skies,
There, there, the Dante of La Vita Nuova. […]

O people, in this first year after war,
If you would you see the mysteries I do,
Lo! Gaze heavenwards with me,
At Fuji in this vermillion dawn.

Yosano’s vision has a striking universalism to it. In one line, Mount Fuji is described as an amalgam of exotic and primitive materials (coral, lava); in another, it is an echo of High Art or an avatar of one of European civilization’s greatest poets. Parallels to Japan’s post-Meiji drive to preserve an unsullied core of “Japaneseness” in the belly of a national machine built on the best ideas of the West could not be accidental.

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In retrospect, of course, Japan at the time looks more like the Dante of the Inferno (mi ritrovai per un selva oscura/ ché la diritta via era smarrita) — and once everything went to hell, being hitched to the nation’s bandwagon became a liability for the mountain.

Hence, the backlash: epitomized by Fukao Sumako‘s How Lovely For Mount Fuji That She Is Beautiful (「ひとりお美しい富士山」, excerpt here), published in 1949:

Hmph — so you’re Miss Fuji?
How tiresome!
That classic white New Look reflected
In the clear and unkind mirror of mirror
Honestly/ Who are you supposed to be?
From Tokyo with its barrack roofs
You’re a regular “crane on a pile of trash“.

Continued »

Matt TREYVAUD
May 15, 2008

Matt Treyvaud is a writer and translator living near Kamakura. He is Néojaponisme's Literature/Language editor and the proprietor of No-sword.

Vision

Vision

“Vision” (【洞察】) is a poem by Hirato Renkichi (平戸廉吉) — the author of the 1921 Japanese Futurist Manifesto 「日本未来派宣言運動 東京=平戸廉吉 MOUVEMENT FUTURISTE JAPONAIS Par R-HYRATO」.


The joy of things that move
Hearts that move
Machines that move – the joy!

Moving, driving wheels
Beating wings
On stretching steel device
To the cities
To the paddies
Arm reaching without limit – the joy!

The beauty of power that moves as one!
Voices melting into one
Shape that marches on as one – the beauty!

From one man’s house
From one factory
From one metropolis
Tirelessly marching on – the joy!

Sound that echoes without end!
Light in torrents without end!
Bound with knots that have no end
A moving, driving heart – the beauty!

Piercing long-shut doors, the light of the sun!
Piercing our own age, the voice of the storm!
Radical thought is here crystallized!

Move, drive, towards the sun!
Move, drive, into the storm!
Move, drive, becoming one!
Move, drive, to where the target

Is! Move, drive,
Ringing groups!
Ringing voices!

Move, drive, without end,
Until those hard doors open wide!
Move, drive, without end,
Until the wind blows freely through!
Move, drive, without end,
That heart and heart might meet each other there!


動くもののこゝろよさ、
動くこゝろの
動く機械のこゝろよさ!

衝きすゝむ車輪、
翔ける翼、
延鐵機の上から
都市へ
田園へ
無限に伸び上る手のこゝろよさ!

一つに動く力の美しさ!
一つに融け合ふ聲の
一つに歩む姿の美しさ!

一人の家から出て
一つの工場から出て
一つの都市から出て
絶えずつきすゝむこゝろよさ!

小止みなく反響する音!
小止みなく流れる光!
小止みなく結んで
衝きすゝむこゝろの美しさ!

閉された扉をつらぬく曙の光!
今世紀をつらぬく嵐の聲!
ラヂカルな思想の結晶!

つきすゝめよ、曙の方へ!
つきすゝめよ、嵐の中を!
つきすゝめよ、一つのものに!
つきすゝめよ、標的のあるところに!

つきすゝめよ、
どよもす群!
どよもす聲!

小止みなくつきすゝめよ、
固い扉が開かれるまで!
小止みなくつきすゝめよ、
微風が自由に吹き通るまで!
小止みなくつきすゝめよ、
心と心が互にそこを往來するまで!

HIRATO Renkichi

Translation by
Matt TREYVAUD

January 29, 2008

Hirato Renkichi (平戸廉吉) — b. 1893 / d. 1922 — was a modernist poet and the author of the 1921 Japanese Futurist Manifesto 「日本未来派宣言運動 東京=平戸廉吉 MOUVEMENT FUTURISTE JAPONAIS Par R-HYRATO」. More of his poems can be found at this page.