[Lou Kindschi]

I found the discussion about kimonos to be rich with opportunities to teach about sexual objectification and stereotyping of women in Japan and in Asia in general.  In my class we study this issue and ask ourselves why this issue still remains so problematic and whether students agree with the commercialization of buying and/or dressing up in kimonos.  I was surprised how often I saw women dressed in kimonos at shrines and gardens in Japan.  The women I spoke with were Japanese, not Chinese tourists, and they said they loved representing their heritage and history.  I collect fabric and pieces of clothing when traveling to other countries and bring it back to the U.S. to display in my classroom.  These artifacts have provided inspiration and insights for students.  We are fortunate to have administration that encourages art in the halls of our school and an outstanding art student painted detailed examples of pieces of fabrics from cultures of the world around my doorway.  Students who have gone on to work internationally have shared that sitting in my class and dreaming about the cultures represented there inspired them to continue in global studies.  I share this story because we, as educators, have the unique opportunity to inspire students with examples of cultural art and dress and to provide context to the setting.  But, I have struggled and I remain cognizant of the risk of perpetuating cultural generalizations.  When teaching about the mystique of the Geisha in Japan I like to provide portrayals of women in Japan today.  I ask students to read passages from the book, "Kickboxing Geishas: How Modern Japanese Women are Changing Their Nation", by Veronica Chambers.  I am curious about ways other educators in this group teach for appreciation rather than appropriation and how they combat perpetuating objectification of Japanese women.

[Lou Kindschi]

The controversy over dignitaries (and famous international visitor) paying respect at the Yasukuni Shrine provides a rich opportunity for students in our classrooms to discuss the role of memorials, symbolism and collective memory.  How can countries teach about or represent sensitive and painful parts of their history?  I have used the Yasukuni Shrine, and memorials from other wars, including Civil War monuments to challenge my students to consider the role of monuments in providing space for reflection.  How can citizens in a new era provide context for painful events in history?  Should the teaching of dark times be required content in curriculum?  This question has haunted Japan for decades in regard to the treatment of Comfort Women in WWII.  These women (from Korea and other areas of SE Asia) were forced to provide sexual services for Japanese soldiers during the war.  Koreans, including women who still survive today work tirelessly to ask the Japanese government to acknowledge the acts and also to teach about it so that it becomes part of collective memory for a new generation of Japanese citizens.  I have asked students to consider the role of memorializing painful history and whether they believe memorials, rituals and teaching about these events play an important part in shaping collective memory as well as current policy making.  It seems that Japan still struggles with casting a bright light on actions taken during WWII.

[Lou Kindschi]

I am wondering if Professor Pitelka might share insights regarding the difference between Kabuki and Noh performance.  It seems that Noh was intended as ritual performance for Samurai, whereas Kabuki serves a broader audience in Japanese society? 

 

[Lou Kindschi]

Thank you Katherine for posting this film.  It is thought provoking and I think it would serve to ignite interesting comments in a classroom.

[Lou Kindschi]

I found the scroll painting of Tokugawa Ieyasu compelling in the article "The Empire of Things: Tokkugawa Ieyasu's Material Legacy and Cultural Profile.  Using this painting as an anchor to discuss the setting, the objects, and even the disposition of Ieyasu was effective for this visual learner.  As a teaching tool it would serve as an effective hook to a lesson on significant Japanese objects or as a prompt for a summative essay.  Although I have seen Japanese alcoves before I did not appreciate the setting or architecture as I do now.  In thinking of the expression "form follows function" I would characterize the alcove setting as "form precedes function".

[Lou Kindschi]

Thank you for this recommendation.  It would serve as an effective teaching tool for students.

[Lou Kindschi]

Thomas, I appreciate your comment on the the significance of sports apparel design.  With the changing rules of college athletes and compensation some athletes are already designing their own personal logo for marketing.  I am wondering in what ways Samurai chose personal expression and in what ways they demonstrated allegiance to specific warrior "groups".

[Lou Kindschi]

Deirdre, I also found the lecture and slides of Associate Professor Tomoko Sakomura thought provoking.  Given this a seminar on objects of Japanese History it is interesting to see The Tale of Genji portrayed through objects over time and into today, keeping the significance of the Tale of Genji relevant.  The professor effectively demonstrated various artistic depictions of the Kemari sports game, the cat and the curtains scene.  I am curious if there are other specific or significant moments in the story that have been captured or celebrated through time and whether they have become woven into the collective fabric of Japanese ethos or identity.

[Lou Kindschi]

Last week we learned about poetry as a social experience with the Meandering Stream activity.  I have used lessons on Renga writing with Tanka Form with my students and they loved the experience.  1) Students learn about Renga and read examples. 2) Students work in pairs or groups to create their own Renga. 3) The topic/s they explore must reflect themes we have studied in the unit. 4) Students combine image with text in a creative way that enhances the poem.  This project works well as both a formative or summative assessment.

[Lou Kindschi]

The use of incense in shrines and temples was expected, but I did not know that creating scents or playing identification games with incense was part of the social experience of Court life.  I have shared some scents, such as Frankincense with my students, but I think bringing in more samples of scent and incense would be great for students.  My students loved studying, smelling and drinking cherry blossoms from Japan.  In the Middle East (Qatar and Oman, specifically) I have seen wooden boxes used for hanging clothes and then capturing incense smoke to scent the clothing.  Were these types of boxes used for clothes in Japan as well?  The notion that smell captures the essence of a person or even reflects aspects of the soul was important in Central Asia.  When a loved one left he/she would leave a piece of clothing with their scent as a sign of love.  In regard to scents reflecting the seasons I am curious about the kinds of incense used in temples/shrines.  Do visitors pick particular scents associated with seasons as symbol for prayer or supplication to the gods today?

[Lou Kindschi]

I am fascinated by the use of water in many rituals.  In this week's lectures and readings water played significant roles in purification (at temples), as animistic representation (pool at the base of a significant mountain and location for burying mirrors), as aesthetic settings (in the Meandering Stream Banquet) and in incense production (burying the incense in water). I am curious whether there were practical reasons for putting the incense in water or if this process was symbolic or religious.  I look forward to learning more about water and rituals.

[Lou Kindschi]

The migration of people, technology and practices from Korea was noted in many sources.  In Korea these influences are proudly noted in exhibits and in lectures.  Does Japanese education and curriculum convey these historical contributions?

[Lou Kindschi]

Hello.  My name is Lou Kindschi.  I am a retired social studies teacher.  I developed 2 Global Studies courses for high school and I have traveled with students and fellow teachers to Asia a number of times.  I continue to collaborate and consult with educators who look to incorporate global content in their lessons.  I am eager to learn more about Japan and I am grateful for this opportunity to learn from all of you as well!

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