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Journal articles on the topic 'Japanese Culture Center of America'
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1
Gripentrog, John. "Power and Culture." Pacific Historical Review 84, no. 4 (November 1, 2015): 478–516. http://dx.doi.org/10.1525/phr.2015.84.4.478.
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This study explores how the Japanese government endeavored to shape American public opinion through the promotion of Japanese aesthetics in the several years following the Manchurian crisis—and, importantly, how this “cultural diplomacy” was received by Americans. At the center of Japan’s state-sponsored cultural initiative was the Society for International Cultural Relations (Kokusai Bunka Shinkōkai, or KBS). By drawing attention to Japan’s historically esteemed cultural traditions, Japan’s leaders hoped to improve the nation’s image and leverage international power. Critical American reviews and general-interest articles on KBS programs proffered images of a society imbued with a profound sense of artistic sophistication. To this end, the KBS’s cultural diplomacy tended to reinforce a popular assumption among Americans that Japan’s body politic in the 1930s was meaningfully divided between “moderates” and “militarists.” Japan’s cultural diplomacy, however, was undermined from the start by an irreconcilable tension: to simultaneously legitimize regional expansionism and advance internationalist cooperation. After the outbreak of the Sino-Japanese War in the summer of 1937 and subsequent proclamations that presumed Japanese hegemony in Asia, naked aggression rendered any lighthearted cultural exchange increasingly irrelevant. Indeed, KBS activities in the United States dwindled—a point that made clear the limits of cultural diplomacy.
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LEE, Seok-Won. "Shimizu Ikutarō and the Precarious Coexistence of Progressivism and Conservatism." Social Science Japan Journal 24, no. 2 (June 1, 2021): 327–45. http://dx.doi.org/10.1093/ssjj/jyab021.
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Abstract Shimizu Ikutarō (1907–1988) is one of the most controversial postwar Japanese intellectuals. His transition from the icon of the Anpo protests to an advocate of a nuclear Japan has been considered an intellectual conversion (tenkō). Instead of revisiting the notion of conversion, this study shows that his wartime thoughts—bottom-up nationalism in particular—continued to influence Shimizu’s postwar writings and activism on both conservative and liberal sides. Shimizu delineated his historical concept of how ordinary people in Meiji and Taisho Japan had contributed to the development of a modern society and called for the construction of a new system. Endorsing Japan’s wartime efforts, Shimizu strove to center nationalist energies by ordinary Japanese on his concept of a new Japan. However, Shimizu’s adherence to bottom-up movements in wartime and postwar Japan reflects his problematic interpretation of Japanese history. Neglecting Japan’s nationalistic path to colonial violence, his writings on the society and culture of wartime and postwar Japan affirm grass-root nationalism as Japan’s key to modern development. This line of thinking was later associated with anti-American nationalist movements in the 1950s. His notion of civil society movements soon encountered a highly nationalistic project of a nuclear Japan in the 1970s.
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Portilho, Carla. "A Japanese-American Sam Spade: The Metaphysical Detective in Death in Little Tokyo, by Dale Furutani." American, British and Canadian Studies Journal 28, no. 1 (June 27, 2017): 39–51. http://dx.doi.org/10.1515/abcsj-2017-0003.
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AbstractThe aim of this essay is to discuss the legacy of the roman noir in contemporary detective fiction produced outside the hegemonic center of power, here represented by the novel Death in Little Tokyo (1996), written by Japanese-American author Dale Furutani. Starting from the concept of the metaphysical detective (Haycraft 76; Holquist 153-156), characterized by deep questioning about narrative, interpretation, subjectivity, the nature of reality and the limits of knowledge, this article proposes a discussion about how these literary works, which at first sight represent a traditionally Anglo-American genre, constitute narratives that aim to rescue the memory, history and culture of marginalized communities. Typical of late modernity detective fiction, the metaphysical detective has none of the positivistic detective’s certainties, as he does not share in his Cartesian notion of totality, being presented instead as a successor of the hardboiled detective of the roman noir. In this article I intend to analyze the paths chosen by the author and discuss how his re-reading of the roman noir dialogues with the texts of hegemonic noire detective fiction, inscribing them in literary tradition and subverting them at the same time.
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Khan, Kalsoom, Mumtaz Ahmad, and Malik Mujeeb ur Rahman. "Poetic Negotiations: Salad Bowl Feminism in Selected Poetry of Fehmida Riaz, Pat Mora and Joan Loveridge-Sanbonmatsu." Global Social Sciences Review V, no. II (June 30, 2020): 541–50. http://dx.doi.org/10.31703/gssr.2020(v-ii).51.
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The research attempts to evaluate the depiction of women's oppression in specific postcolonial contexts at the hands of the interlocked power pattern formed by manifold factors like patriarchy, class conflict, religion, ethnicity and imperialism in the selected poetry of the renowned Pakistani poetess Fehmida Riaz, the Latino American Poetess Pat Mora, and the Japanese poetess Sanbonmatsu. It applies the theory of Postcolonial Feminism to bring to the fore the oppression of postcolonial women at the intersection of gender, class, race, religion and culture, hence, offering a critique of Western Feminist discourse and its slogan of sisterhood, which tends to erase heterogeneity in women's situations across the globe. The theory of Third World Feminism as well as the portrayals in these poetic compositions from a variety of postcolonial social formations, highlight the fact that postcolonial women are not a monolithic and archetypal suffering category as presented in Western discourses; instead, their resistant agency and subversive subjectivity also stands at the center of their creative writings.
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Peremislov, I. A., and L. G. Peremislov. "JAPANESE AESTHETICS IN AMERICAN SILVER MASTERPIECES." Arts education and science 1, no. 2 (2021): 79–88. http://dx.doi.org/10.36871/hon.202102010.
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Japanese culture with its unique monuments of architecture, sculpture, painting, small forms, decorative and applied arts, occupies a special place in the development of world art. Influenced by China, Japanese masters created their own unique style based on the aesthetics of contemplation and spiritual harmony of man and nature. In the context of "Japan's inspiration" the work refers to the influence of the art of the Land of the Rising Sun on American decorative arts and, in particular, on the silver jewelry industry in trends of a new aesthetic direction of the last third of the XIXth century, the "Aesthetic movement". The article provides a brief overview of the history of the emergence and development of decorative silver art in the United States. The important centers of silversmithing in the USA and the most important American manufacturers of the XIXth century are described in more detail. The article also touches on the influence of Japanese aesthetic ideas on European creative groups and on the formation of innovative ideas in European decorative arts. At the same time, an attempt is made to trace the origin, development trends, evolution and variations of "Japanesque" style in American decorative and applied art, in particular, in the works of Edward Moore and Charles Osborne (Tiffany & Co jewelry multinational company).
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Peremyslov, I. A., and L. G. Peremyslova. "JAPANESE AESTHETICS IN MASTERPIECES OF AMERICAN SILVER." Arts education and science 1, no. 1 (2021): 89–96. http://dx.doi.org/10.36871/hon.202101010.
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Japanese culture with its unique monuments of architecture, sculpture, painting, small forms, decorative and applied arts, occupies a special place in the development of world art. Influenced by China, Japanese masters created their own unique style based on the aesthetics of contemplation and spiritual harmony of man and nature. In the context of "Japan's inspiration" the work refers to the influence of the art of the Land of the Rising Sun on American decorative arts and, in particular, on the silver jewelry industry in trends of a new aesthetic direction of the last third of the XIXth century, the "Aesthetic movement". The article provides a brief overview of the history of the emergence and development of decorative silver art in the United States. The important centers of silversmithing in the USA and the most important American manufacturers of the XIXth century are described in more detail. The article also touches on the influence of Japanese aesthetic ideas on European creative groups and on the formation of innovative ideas in European decorative arts. At the same time, an attempt is made to trace the origin, development trends, evolution and variations of "Japanesque" style in American decorative and applied art, in particular, in the works of Edward Moore and Charles Osborne (Tiffany jewelry multinational company).
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Manapsal, Jessie D., and Mark Joseph Layug. "Kapampangan People and Their Language: A Case Study." Journal of Humanities and Social Sciences Studies 1, no. 2 (March 31, 2019): 36–40. http://dx.doi.org/10.32996/jhsss.2019.1.2.5.
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This study aims to understand the Kapampangan people and their language settling at the heart of Central Luzon or Region III in the Philippines. This study attempts to address the origin of the Kapampangan people, their language and their influences on the Filipino culture as a whole. In spite of the fact that the province of Pampanga is in the midst of the Tagalog, Pangasinese and Ilocano speaking provinces, it remains united in language and, up to this date, used by the native Kapampangans. They believed that it is a member of the Malayo-Polynesian branch of the Austronesian language family and is also known as Pampango, Capampangan, Pampangueño or Amanung Sisuan. The province also declared that once Spain used it as the seat of the Spanish government in the Philippines. According to some historians, the people of Pampanga played an important role in the campaign for reforms and independence during Spanish, American and Japanese colonization. Kapampangans are very proud of their origin and language that remains the bedrock of their existence. Today, the Province of Pampanga is considered one of the fastest-growing provinces in the Philippines, notwithstanding it was devastated by the eruption of Mt. Pinatubo in 1991. Perhaps the behavior and culture of the Kapampangans that made them bounce back from nature’s wrath and, in a short span of time, fully recover and on the track again. The objective of the study is to understand the Kapampangan and its language, origin and development. In particular, it seeks to answer the following: What are the sources of the Kapampangan language? What makes the language unique among other languages? What are the roles of the Kapampangan during colonization? Why the Kapampangan language is an endangered language? The finding of the study: The provincial government of Pampanga, in coordination with the Department of Education, must revive the Pampangan language in all schools in Pampanga as a medium of instruction for Kinder to Grade 12. In coordination with all the cities and towns, the provincial government of Pampanga should practice as part of their official communication the Pampangan language. The provincial government of Pampanga must create a center for Kapampangan Studies. If both Kapampangans make it compulsory to converse in Pampangan The scope of the research concentrates on the Kapampangan language. It will be presented through available records, media interviews and historical data. Social scientists, in particular, have made wide use of qualitative research methods to examine contemporary real-life situations and provide the basis for the application of ideas and extension of methods.
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Williams, Peter W. "“Does American Religious History Have a Center?” Reflections." Church History 71, no. 2 (June 2002): 386–90. http://dx.doi.org/10.1017/s0009640700095767.
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The three essays presented in this session raise issues that remind me of two classic representations of the problem of interpretation. In the Japanese film Rashomon, four differing and incompatible accounts of the same event are presented by the central characters, leaving the viewer to wonder which, if any, is the “true” version. Similarly, in the “Doubloon” chapter of Melville's Moby Dick, Captain Ahab nails a Spanish gold coin to the mast as a potential reward for the first man to spot the white whale; subsequently, each member of the crew gazes at the doubloon and falls into his own unique chain of associations that it evokes. Each of these fictional situations evokes the dilemma of the historian in general and the religious historian in particular: how can I deliver an accurate, persuasive, and satisfying account of my material, given the inevitable differences in perception and value that separate me not only from my professional peers but from the vast numbers of individuals and groups whose account might well be different from mine? As Stephen Stein indicates, the dilemma is not purely “academic,” since our students expect a coherent narrative from us, and will inevitably go away frustrated if we simply give them fragments that seem to form no discernible whole.
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Van Luong, HY, and Diệp Đinh Hoa. "Culture and Capitalism in the Pottery Enterprises of Biên Hòa, South Vietnam (1878–1975)." Journal of Southeast Asian Studies 22, no. 1 (March 1991): 16–32. http://dx.doi.org/10.1017/s0022463400005440.
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In the past two decades, social scientists have paid considerably greater attention to the possible role of native sociocultural frameworks in structuring the organization of economic enterprises. The primary research focusing on the Japanese and Chinese cases relates to the emergence of many highly competitive industries in capitalist East Asia in which relations of production do not necessarily resemble American or Western industrial relations. The following historical analysis of production relations in the pottery industry of Tân Vạn, a major centre of Southern Vietnamese ceramic production, seeks to contribute empirical data for comparative purposes within the East Asian sociocultural sphere.
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Irina Pelea, Crînguța. "Exploring the Iconicity of Godzilla in Popular Culture. A Comparative Intercultural Perspective: Japan-America." Postmodernism Problems 10, no. 1 (April 2, 2020): 18–40. http://dx.doi.org/10.46324/pmp2001018.
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The present study aims to compare the representation of Godzilla or Gojira, considered one of the most representative cultural icons of Japanese cinematography within the intertwinement of the fluid, versatile and dynamic context of contemporary Japanese and North American film industry. The undying popularity of Godzilla is puzzling, and one can ask himself where the appeal of this irradiated dinosaur-like fictional monster lies in. The author adopts a comparative intercultural perspective, one that integrates research into a much broader sociohistorical context, with particular attention to how the culturally enhanced linguistic component influences the symbolism incorporated by Godzilla in Japan and how it is reimagined in its Hollywood counterpart.Hence, the theoretical section brings into discussion relevant and previously unpublished Japanese-language literature on Godzilla, thus trying to balance both Western and Japanese perspectives academically. The present research applies the methodology of narrative analysis to investigate from a comparative perspective significant differences existing in the narrative development and portrayal of the iconic monster in “Shin Godzilla” (Japan, 2016) versus “Godzilla: King of the Monsters” (the USA, 2019). One of the most relevant findings refers to the impossibility of ultimately transferring or translating the cultural specificity of the iconic beast within the North American media context, despite recycling almost the same film narrative: therefore, Gojira is inherently Japanese.
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Lopes, Izabela, and João Carlos Boyadjian. "Impact of national culture in projects involving organizational culture change:." Quaestum 2 (December 20, 2021): 1–17. http://dx.doi.org/10.22167/2675-441x-20210575.
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Globalization exerts a significant impact on project management processes by adding the complexity to operate across borders and in multicultural environments. For that reason, international collaborations require cultural affairs to be at the center of business strategies to avoid conflicts with the host country practices. For instance, Japan has unique business practices compared to most Western countries, and those must be considered in an eventual organizational culture change. This paper aims to demonstrate the importance of respecting national culture's boundaries in organizational culture change of international projects. Therefore, it will describe some peculiarities of Japanese business culture and how they were formed while making a parallel comparison with western business practices. A case study of the first project of the Renault-Nissan Alliance was applied to highlight the contrasts of Japanese and Western business practices. To understand the complexities of culture from different angles, this paper divided the research into different phases, each exploring the different cultural aspects of Japanese and French business practices in the context of the Renault-Nissan Alliance, using a mix of different theories. The theoretical approach was reinforced with interviews with two high-level executives of Renault and Nissan. The study was able to identify several cultural disparities between Japan and France that impacted the Alliance in the long run while offering an alternative solution to help project managers to improve strategies for inter-cultural collaborations.
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TETU, M. G., Claudiu COMAN, and C. NANU. "The particularities of the cultural centers specialized in teaching japanese language and culture." SERIES VII - SOCIAL SCIENCES AND LAW 13(62), no. 1 Special Issue (January 2021): 175–88. http://dx.doi.org/10.31926/but.ssl.2020.13.62.3.18.
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This paper analyzes the particularities of the cultural centers specialized in teaching the Japanese language and culture. Thus, the study begins with a brief presentation of the cultural centers and the legal conditions for their establishment and operation. It highlights the role of these centers, generating non-formal education, in completing the formal education specific to the compulsory education system and in carrying out the permanent education programs. The applicative part, respectively the concrete contribution through this work, consists in presenting the particularities of the Japanese Cultural Center in the city of Brasov-Romania including collected and analyzed data reflecting the past and current situation of this center.
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Cowan, Michael. "Boundary as Center: Inventing an American Studies Culture." Prospects 12 (October 1987): 1–20. http://dx.doi.org/10.1017/s0361233300005512.
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When the American Studies Association chose “Boundaries of American Culture” as the theme and San Diego as the site of its 1985 biennial convention, it made a particularly appropriate match between theme and site. Seen from my hotel balcony in a hazy autumnal glow, San Diego appeared a boundary city in at least three senses of relevance to the Association's work. First, lying at the border of the United States and Mexico, it hinted at the rich possibilities available to an American Studies willing to reach imaginatively beyond national boundaries, both north and south, toward a genuinely pan-American studies. Second, as a three-block walk to the beach from the convention hotel amply confirmed, San Diego borders what several commentators have called “the Mediterranean of the future”–a major arena of the globe too long and too much neglected by most Americans and Americanists. It was stimulating to welcome to the convention distinguished visitors from a dozen Asian and South Pacific countries, and more than a few speakers expressed the hope that such interaction would significantly further the comparativist and internationalist perspectives that they believed increasingly incumbent upon a nonparochial American Studies. Certainly the heartening presence in San Diego of both long-time and new colleagues from Europe, Canada, Latin America, Asia, and the South Pacific reflected a slowly but steadily growing impulse in the Association, a concrete dramatization of the premise that ideas and values, not to mention trade and power, do not stop at a nation's borders, although they may be often slowed down or even transformed at those borders.
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Smith, Majorie. "Reclaiming the Center: The Case for a Ceasefire in America's Culture War." Pitt Political Review 12, no. 1 (October 24, 2017): 12–15. http://dx.doi.org/10.5195/ppr.2017.89.
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Partisan news sources of all political stripes would have us believe that there’s a war raging on in American society. Increasingly prevalent is the notion that America is in the grips of what some despairing analysts (and gleeful news anchors) have labeled a “Culture War”- the ultimate expression of our increasingly polarized political life, in which the two competing viewpoints stay in their own yards, only seeking out media sources that validate their existing ideals, and lobbing attacks across the fence at the enemy camp.
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Wuisang, Justien R. R. "The Implication of Traditional Value and Japanese Culture in Global Competition Era." Journal of International Conference Proceedings 3, no. 2 (October 19, 2020): 194–210. http://dx.doi.org/10.32535/jicp.v0i0.920.
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Customary tradition or tradition for Japanese society is something that is very firmly held, tradition for them is not a matter of packaging as far as the eye can physically see it but rather how the spirit or enthusiasm combines between the will to progress in the spirit of maintaining culture. In this context, traditional symbols can be lost, but the spirit always remains and unites in the body and soul. Japanese people can say I'm Japanese even though my hair is colorful; Likewise with very high discipline, Japanese people are hard-working, enthusiasm is obtained from samurai teachers who are sent down by traders, the spirit of samurai is inspiring and united in itself, forming the personality of Japanese people who never give up. Japan is very strong with its traditions until now, they are a society that is anti-lying, identity is the most important. Culture is human creativity, works that are always in process, dynamic, are the unity obtained together from the existing environment, while tradition is information that is passed on from generation to generation for generations both written and verbally, without this continuity, not tradition and one day it ends. Japan combines the traditional values of the Japanese people that are deeply rooted in the lives of their people with management principles obtained from the Western world and especially America. The values of the Japanese tradition are in line with the beginning of Japanese civilization, some of which are family, group solidarity, belonging, loyalty or loyalty, diligence, willingness to work hard, pride and shame.
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Ben-Ari, Eyal. "From Mothering to Othering: Organization, Culture, and Nap Time in a Japanese Day-Care Center." Ethos 24, no. 1 (March 1996): 136–64. http://dx.doi.org/10.1525/eth.1996.24.1.02a00050.
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Shandyba, Sergey V. "From Temple to Household Altar (Butsudan and Zushi in Japanese Culture)." Study of Religion, no. 3 (2019): 43–52. http://dx.doi.org/10.22250/2072-8662.2019.3.43-52.
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The article focuses on one of the most important Buddhist sacred objects of Japanese religion known as household altar (butsudan) as well as the miniature icon case (zushi) which has genetic relation with the latter. These objects are the most typical examples of religious art in Japan. Aside from their major religious significance in Japanese culture, various religious ideas and many skillful techniques were incorporated to them that transform them into wonderful works of art. The Buddhist family altar is one of the most peculiar objects that characterize Japanese religiosity. This paper examines some issues of the origin, development and existence of a Buddhist altar. It is the center of family worship and devotional activities in Japan, as an important communication tool between this world and the world of the afterlife; it also produces a sense of continuity between the generations, e.g. when people report to the ancestors events related to the living members of the family. In Japan, where religion is increasingly observed critically, religious practices centered on the Butsudan are one of the country’s most enduring social and religious traditions.
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Pawley, Christine. ""Success on a Shoestring:" A Center for a Diverse Print Culture History in Modern America." Library Trends 56, no. 3 (2008): 705–19. http://dx.doi.org/10.1353/lib.2008.0016.
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Oda, Meredith. "Rebuilding Japantown." Pacific Historical Review 83, no. 1 (February 1, 2014): 57–91. http://dx.doi.org/10.1525/phr.2014.83.1.57.
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This article follows the transpacific process of race-making and urban redevelopment in the Japanese Cultural and Trade Center in San Francisco. Japanese Americans carved out spaces for themselves in the Center’s development by mediating between city representatives and Japanese interests and culture. Their role built on their professional skills as well as contemporary racial thinking about Japanese Americans and U.S. expansionism in the Pacific. As the United States sought out connections with a nation understood as particularly alien, Japanese Americans rearticulated contemporary perceptions of their foreignness toward their inclusion. This story helps us better understand how Japanese Americans moved from “alien citizens” through World War II to “success stories” just decades later, as well as some of the connections of the postwar Pacific world.
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Landsberg, Alison. "Post-Postracial America." Cultural Politics 14, no. 2 (July 1, 2018): 198–215. http://dx.doi.org/10.1215/17432197-6609074.
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A seismic shift in the racial landscape of the United States occurred in 2016. The prevailing discourse about a “postracial America,” though always, in the words of Catherine Squires a “mystique,” was firmly and finally extinguished with the election of Donald J. Trump. Race, in the form of racial prejudice, erupted in Trump’s political rhetoric and in the rhetoric of his supporters. At the same time, the continued significance and consequences of racial division in America were also being asserted for politically progressive ends by the increasingly prominent #blacklivesmatter movement and by the newly opened National Museum of African American History and Culture on the National Mall in Washington, DC, not far from the White House. This article tracks the resurgence of race in the US cultural landscape against the racially depoliticized myth of the “postracial” by focusing first on the HBO television series Westworld, which epitomizes that logic. The museum, which opened its doors against the backdrop of the presidential campaign, lodges a scathing critique of the very notion of the postracial; in fact, it signals the return of race as an urgent topic of national discussion. Part of the work of the museum is to materialize race, to move race and white supremacy to the center of the American national narrative. This article points to the way the museum creates what Jacques Rancière calls “dissensus,” and thus becomes a site of possibility for politics. The museum, in its very presence on the Mall, its provocative display strategies, and its narrative that highlights profound contradictions in the very meaning of America, intervenes in what Rancière calls “the distribution of the sensible” and thus creates the conditions for reconfiguring the social order. In part, it achieves this by racializing white visitors, forcing them to feel their own race in uncomfortable ways. The article suggests that this museum, and the broader emerging discourse about race in both film and television, offers new ways to think about the political work of culture.
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D., Ivanova. "Burial Complexes and Ritual Practices of the Yayoi Culture, Japanese Archipelago." Teoriya i praktika arkheologicheskikh issledovaniy 33, no. 4 (December 2021): 244–66. http://dx.doi.org/10.14258/tpai(2021)33(4).-14.
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In the 1st millennium BC in Western Japan, emergency a new cultural tradition, which was different from the Jōmon Period. If in an early stage (approx. 10th — 8th centuries BC), during the transitional phase, was peaceful coexistence between the Jomon and Yayoi populations, then during the period from the 7th century BC to the 3rd century AD we can see a change from the economy of hunter–gathering to the producing one (agriculture, animal husbandry); the emergence of new technologies (metallurgy), innovation in the funeral rite and the social structure of Yayoi society. As a result of the gradual expansion of settlers from the Korean Peninsula, the Jōmon cultural tradition practically ceases to exist in most of the archipelago, with the exception of local variants on Hokkaido and Ryukyu Islands. In a number of popular science publications, we can read that these events and their significance for the territory of the Japanese archipelago are to a certain extent comparable with the discovery of the New World by Europeans and the subsequent dramatic destinies of the aborigines. The only difference is in the scale of the territories and in the fact that the Europeans actually interrupted the evolution of state and early state societies in pre–Columbian America, and on the territory of the Japanese islands, migrants from the continent, on the contrary, stimulated the emergence of proto–state formations. However, the process of introducing a new culture and accompanying technologies in reality was much more complicated, differed in different regions of the archipelago in its dynamics and degree of continuity with the previous Jōmon culture.
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Uno, Kenichi. "Analysis of Safety Culture Weaknesses in Chemical Safety Board Investigation Reports." MATEC Web of Conferences 333 (2021): 10001. http://dx.doi.org/10.1051/matecconf/202133310001.
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The U.S. Chemical Safety Board (CSB), an independent, non-regulatory federal agency that investigates the root causes of major chemical incidents, has firstly analyzed safety culture as an important element to maintain process safety in the investigation report of “BP America Refinery Explosion” in 2007. On the same year, the Center for Chemical Process Safety (CCPS) published Risk Based Process Safety (RBPS) in which process safety culture was newly added as an element. The author found six CSB reports which analyzed the weaknesses of safety culture and related them to the essential features of process safety culture in RBPS. Discussions are made on the results of the relations.
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Uno, Kenichi. "Analysis of Safety Culture Weaknesses in Chemical Safety Board Investigation Reports." MATEC Web of Conferences 333 (2021): 10001. http://dx.doi.org/10.1051/matecconf/202133310001.
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The U.S. Chemical Safety Board (CSB), an independent, non-regulatory federal agency that investigates the root causes of major chemical incidents, has firstly analyzed safety culture as an important element to maintain process safety in the investigation report of “BP America Refinery Explosion” in 2007. On the same year, the Center for Chemical Process Safety (CCPS) published Risk Based Process Safety (RBPS) in which process safety culture was newly added as an element. The author found six CSB reports which analyzed the weaknesses of safety culture and related them to the essential features of process safety culture in RBPS. Discussions are made on the results of the relations.
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Sumilang-Engracia, Erika Ann. "Repackaging Japanese Culture: The Digitalization of Folktales in the Pokémon Franchise." Mutual Images Journal, no. 5 (December 20, 2018): 5–30. http://dx.doi.org/10.32926/2018.5.sum.repac.
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Pokémon is arguably one of the most enduring brands in Japanese pop culture. As of March 2014 the Pokémon video game franchise alone has sold more than 260 million units worldwide (Lien, 2014). The Pokémon series has been the most well known game that the Nintendo Game Boy series has ever produced and marketed internationally. This study looks at Pokémon as a cultural product. Information contained in the Pokédex, an electronic encyclopedia of Pokémon found in the game points to the use of Japanese folklore as inspiration for some of the Pokémon released. There is an intricate give and take in the process of telling and retelling of folktales that is argued to be present even in its currently newer forms. This study explores the digitalization of folklore by looking at the incorporation of Japanese folktales into the Pokémon video game. Looking at how folkloric motifs were integrated in the creation of these pocket monsters inhabiting the world of Pokémon points to the importance of the Japanese folklore in the character designs. These folklore motifs infused in the game characters, and the world itself gives the franchise a Japanese cultural flavor which, as pointed out by other authors like Allison, make the experience more enjoyable (2003, p. 384). As such, this study looks at how the Pokémon franchise fuses socio-cultural elements in the creation Pokémon’s individual and unique pocket monsters. In effect, these new game creatures called Pokémon become new conduits by which old Japanese folktales are revisited, revised, and ultimately renewed. More importantly, it becomes one important avenue in the creation and proliferation of a Japanese cultural identity that is marketed abroad. It is argued that Pokémon is indeed a new medium where Japanese folklore has been appropriated and digitalized. According to Iwabuchi, influence of products of different cultures on everyday life cannot be culturally neutral. Instead, they inevitably carry cultural imprints called “cultural odor.” In terms of cultural odor, this makes Pokémon Japanese in fragrance. The creation of these newly formed folklore is a dynamic interaction between Japanese culture, the technology they are coursed through and gameplay as a form of performance by the consumers. The whole franchise now serves as a digital archive for folkloric beings that influenced directly or indirectly their creation. This resulted in enabling participative interaction between folklore and the individual. For international consumers, they also potentially serve as entryway into picking up an interest and learning more about Japanese culture. More than the ukiyo-e paintings and monster catalogs that proliferated during the Edo Period, Pokémon has fleshed out these folklore motifs and has put them at the front and center through their games, allowing for players to interact with and bond with them in an ever expanding virtual space called the Pokémon world.
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Yamada, Yohei, Naotoshi Yamaguchi, Masakazu Ozaki, Yukihiro Shinozaki, Mikako Saito, and Hideaki Matsuoka. "An Instant Cell Recognition System Using a Microfabricated Coordinate Standard Chip Useful for Combinable Cell Observation with Multiple Microscopic Apparatuses." Microscopy and Microanalysis 14, no. 3 (March 3, 2008): 236–42. http://dx.doi.org/10.1017/s1431927608080252.
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AbstractDisposable coordinate standard (CS) chips were fabricated by the ejection of melted polystyrene into a metal mold. The CS chip surface was divided into four parts different in height and width. The edge lines of these parts could be recognized as straight lines 2 μm in width in the microscope view and used as the X and Y axes for the culture dish. The CS chip was attached on the bottom of a culture dish outside. Then the dish was set on the microscope stage and moved by means of a motorized automatic stage. The X-Y coordinates of many single-cells in a culture dish were registered, respectively. Once registered, any single-cell could instantly be brought to the center of the microscope view even after displacing the dish from the stage for a while and setting it again on the stage. Therefore, experimenters can easily search any single-cell in any culture dish on any microscope at any time. Such a system is remarkably useful for various modes of single-cell experiment and named “Suguwaculture,” which means “instantly” (“sugu” in Japanese) + “recognizable” (“wakaru” in Japanese) + “culture” (during culture).
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LéCuyer, Christophe. "Making Silicon Valley: Engineering Culture, Innovation, and Industrial Growth, 1930–1970." Enterprise & Society 2, no. 4 (December 2001): 666–72. http://dx.doi.org/10.1017/s1467222700005310.
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The electronics manufacturing complex on the San Francisco Peninsula underwent enormous changes from the early 1930s to the late 1970s. Electronics firms in the area employed a few hundred machinists and even fewer engineers in the early 1930s. In the larger scheme of the entire American radio industry, they were marginal. They operated in the shadow of the Radio Corporation of America (RCA) and the other large eastern firms that had a virtual monopoly on the production and sale of electronic components and systems. Forty years later the Peninsula had become a major industrial center specializing in electronic components.
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Sung, Hung-Chi, and Young Min Chia. "Founding Colonial Japanese Police Station To Contemporary Cultural and Creative Center (1896−2015)." International Journal of Social Sciences and Artistic Innovations 2, no. 2 (June 30, 2022): 27–43. http://dx.doi.org/10.35745/ijssai2022v02.02.0003.
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We explore the founding and transformation of a historical building, a police station, during the Japanese occupation of Meinong, a Hakka gathering located in southern Taiwan. We focus on the construction process of transformation from an expropriating residential space into rebuilding a formal public office into remodeling for a popular cultural and creative center, which has gone through for over a century. The police station has undergone a total of five architectural form changes. First, it was established under the control of colonial governance three times, but it has been empty since the colonial factors disappeared. Secondly, the new government built another police station in front of it. Subsequently, with the preservation policy of historical buildings, the colonial police station was restored and reused. Through literature inquiry and the transformation process of architectural form and the political and historical aspects of that process, it is demonstrated how the migratory police bureaucracy was established from strange management during the period of Japanese occupation (1895−1945) to a formal police mechanism. Finally, it flourished within a popular culture with new values through historic preservation and reuse policy.
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Tamrin, Husni, and KIYOMI YAMASHITA. "ISLAMICAND CULTURE IN JAPAN: DYNAMIC AND PROBLEMATIC." Al-Fikra : Jurnal Ilmiah Keislaman 13, no. 1 (September 14, 2017): 107. http://dx.doi.org/10.24014/af.v13i1.3995.
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Islam is a minority faith communities that developed in Japan. History of Religion in Japan in Japan, religious freedom is widely given by government to the people. It is contained in the quote: "Noreligious organization shall receive any privileges from the state nor exercise any political authority. No person shall be compelled to take part in any religious act, celebration, rite, or any other religious' activity. The Muslim community in Japan may have a low profile but is steadily growing as Muslims strife to overcome any difficulties they face to adapt to life in the giant Asian country. " Most Japanese participate in rituals and customs derived from several religious traditions. Life cycle events are often marked by visits to a Shinto shrine. The birth of a new baby is celebrated with a formal shrine visit at the age of about one month, as are the third, fifth, and seventh birthdays (Shichi-Go San) and the official beginning of adulthood at age twenty (Seiiinshiki). Wedding ceremonies are often performed by Shinto priests, but Christian wedding ceremonies, called howaitouedingu ("white wedding'), are also popular. These use liturgy but are not always presided over by an ordained priest. Japan today is home to a thriving Muslim community of a'bout 120,000, among nearly 127 million. in the world's tenth most populated country. Described as the Japanese, believes that human interaction is a key point to offer Japanese people a better understanding of Islam. "Islam is essentially a way of life-it is present in every aspect of the daily life of a devout Musiim," people will become interested in Islam through seeing its influence in aspects of everyday life, and that personal contoet with Muslims will help them to understand Islam better who participated ill the eetablishm.ent of the lslamic Center of Japan, islam puts a stronq emphasis on correct behavior and the virtues of charity
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GREENWALD, HELEN M. "Picturing Cio-Cio-San: House, screen, and ceremony in Puccini's Madama Butterfly." Cambridge Opera Journal 12, no. 3 (November 2000): 237–59. http://dx.doi.org/10.1017/s0954586700002378.
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I propose that certain ‘Japanese’ elements of Puccini's Madama Butterfly have cultural analogues that support a reading of the opera as more profoundly authentic than has usually been argued. My discussion begins with the house, the most basic scenic component of the opera, and develops via a number of interrelated issues: the Japanese home as the center of the life cycle, Puccini's choice of the home as his single set, and finally, Butterfly's ‘Vigil’ as the central event in an unfolding home-based life-cycle that raises issues of ritual and ceremony corresponding to values of the geisha culture.
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Moschini, Ilaria. "The "Face with Tears of Joy" Emoji. A Socio-Semiotic and Multimodal Insight into a Japan-America Mash-Up." HERMES - Journal of Language and Communication in Business, no. 55 (August 29, 2016): 11. http://dx.doi.org/10.7146/hjlcb.v0i55.24286.
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The blog site of the Oxford Dictionaries features a post dated November 16 2015, which announces that, “for the first time ever”, their “Word of the Year” is not a word, but a pictograph: the “Face with Tears of Joy” emoji. The term emoji, which is a loanword from Japanese, identifies “a small digital image or icon used to express an idea or emotion in electronic communication” (OED 2015). The sign was chosen since it is the item that “best reflected the ethos, mood, and preoccupations of 2015”. Indeed, the Oxford Dictionaries’ President, Caspar Grathwohl declared that emojis are “an increasingly rich form of communication that transcends linguistic borders” and reflects the “playfulness and intimacy” of global digital culture. Adopting a socio-semiotic multimodal approach, the present paper aims at decoding the many semantic and semiotic layers of the 2015 “Word of the Year”, with a special focus on the context of cultures out of which it originates. More in detail, the author will focus on the concept of translation as “transduction”, that is the movement of meaning across sign systems (Kress 1997), in order to map the history of this ‘pictographic word’ from language to language, from culture to culture, from niche discursive communities to the global scenario. Indeed, the author maintains that this ‘pictographic word’ is to be seen as a marker of the mashing up of Japanese and American cultures in the discursive practices of geek communities, now gone mainstream thanks to the spreading of digital discourse.
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Webb, Derek A. "The Somerset Effect: Parsing Lord Mansfield's Words on Slavery in Nineteenth Century America." Law and History Review 32, no. 3 (July 18, 2014): 455–90. http://dx.doi.org/10.1017/s0738248014000200.
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In his 1950 movie Rashomon, the famed Japanese director Akira Kurosowa presented a tale of a deadly crime that took place in a grove, which was witnessed by four individuals. Each of these individuals then proceeded to report what they saw in mutually contradictory ways. The movie has since received the ultimate honor of having a phrase coined in popular culture to describe its central message. The “Rashomon effect” is used to describe those occasions when a single event is perceived in contradictory, although perhaps equally plausible, ways by the different witnesses on hand, telling us at least as much about the internal dynamics within the witnesses to the event as about the event itself.
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Rappleye, Jeremy, and Hikaru Komatsu. "How to make Lesson Study work in America and worldwide: A Japanese perspective on the onto-cultural basis of (teacher) education." Research in Comparative and International Education 12, no. 4 (November 20, 2017): 398–430. http://dx.doi.org/10.1177/1745499917740656.
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Lesson Study is a Japanese approach to teacher development borrowed by American researchers in the late 1990s seeking to break from top-down, “best practice” approaches. Two decades later, Lesson Study has gained a strong foothold in American policy circles. Seeking to contribute to the growing research base, this article looks deeper into the cultural obstacles obstructing effective practice in the American context. It suggests that the divergent onto-cultural basis of the Japanese context may be one major factor that helps make Lesson Study successful in Japan but challenging in other national contexts worldwide, perhaps most of all in the United States. The account is based on a meta-analysis of existing research on Lesson Study (1999–2015), combined with a reconceptualization of a rich ethnographic literature on compulsory schooling in Japan. This account frames the American borrowing of Japanese teacher developed practice in terms of educational borrowing and lending, suggesting that scholars need to return to the puzzle of culture, engage philosophically, and be open to ontological alterity.
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Chalfen, Richard. "On Another Playground: Japanese Popular Culture in America Produced by Keiko Ikeda; DVD designed and edited by David Plath." Visual Anthropology Review 25, no. 1 (May 2009): 93–94. http://dx.doi.org/10.1111/j.1548-7458.2009.01027.x.
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Mori, Junko, Atsushi Hasegawa, Jisuk Park, and Kimiko Suzuki. "On Goals of Language Education and Teacher Diversity: Beliefs and Experiences of Japanese-Language Educators in North America." Japanese Language and Literature 54, no. 2 (September 25, 2020): 267–304. http://dx.doi.org/10.5195/jll.2020.131.
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This article reports the results of the online survey on Japanese-language educators’ beliefs and experiences concerning their profession that we conducted in the fall of 2018. A total of 355 teachers in North America responded to the survey. The responses were analyzed quantitatively and qualitatively. Quantitative data suggest that the survey respondents almost unanimously agreed on the importance of global and translingual/transcultural competence as a crucial goal for JFL education. However, the items concerning the legitimacy of language varieties (e.g., standard vs. regional dialects), the importance of accuracy (e.g., grammar, pronunciation), and the views on Japanese culture (e.g., emphasis on uniqueness) received rather conflicting responses from the participants. Moreover, qualitative comments brought up the issues of native-speakerism, nihonjinron, and heteronormativity ideologies as prevailing in JFL education. In short, the results illuminate both converging and diverging perspectives of the survey participants and contradictions or dilemmas between aspirational ideals and mundane practices.
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Bean, Hamilton, Ana Maria Cruz, Mika Shimizu, Keri K. Stephens, Matthew McGlone, and Sharon Strover. "Mobile Alert and Warning in the United States and Japan: Confronting the Challenges of International Harmonization." International Journal of Disaster Risk Science 12, no. 6 (November 15, 2021): 928–34. http://dx.doi.org/10.1007/s13753-021-00380-4.
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AbstractA U.S.-Japan expert workshop on mobile alert and warning was held online 8–10 September 2021. Funded by the Japan Foundation’s Center for Global Partnership (CGP) and responding to the Sendai Framework for Disaster Risk Reduction 2015–2030, the workshop compared U.S. and Japanese mobile alert and warning contexts, systems, policies, and messages to investigate possibilities for international harmonization of mobile device-based early warning. The workshop’s sessions revealed two interrelated issues that repeatedly surfaced among workshop participants: culture and policy. The workshop illuminated several possibilities and problems confronting U.S., Japanese, and global stakeholders as they develop, deploy, and seek to improve the effectiveness of mobile alert and warning systems and messages.
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MacKinnon, Stephen. "The Tragedy of Wuhan, 1938." Modern Asian Studies 30, no. 4 (October 1996): 931–43. http://dx.doi.org/10.1017/s0026749x0001684x.
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There is a striking disconnect between the imaginative range of interests which preoccupy historians of World Wars I and II in Europe and North America and the much more narrow political concerns of China historians working on the Sino-Japanese War of 1937–45. Since Jacoby and White'sThunder Out of China(1946) and Chalmers Johnson'sPeasant Nationalism(1966), Western historiography on the Sino-Japanese War has focused not on the war itself but on the continuing political struggle for supremacy between the Communists and Nationalists. The war is seen as the key to the eventual triumph of the Communists over Chiang Kaishek's Nationalists by 1949. Other issues like the military history of the war itself or its long-term impact on Chinese society and culture have received scant attention.
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Mori, Junko, and Atsushi Hasegawa. "Diversity, Inclusion, and Professionalism in Japanese Language Education: Introduction to the Special Section." Japanese Language and Literature 54, no. 2 (September 25, 2020): 253–66. http://dx.doi.org/10.5195/jll.2020.125.
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Diversity and inclusion have become a major concern in academic and professional institutions in recent years. As educators, we are responsible for creating environments where a diverse population of students can communicate beyond differences and learn from each other. While this educational mission is widely recognized, we have not sufficiently examined the extent to which a culture of diversity and inclusion has been fostered and actually practiced within our professional community. The current special section aims to facilitate dialogs on this topic among Japanese-language educators by sharing the results of an online survey conducted in 2018 and featuring commentaries prepared by twelve individuals who have contributed to Japanese language education in North America in different capacities. This introductory articleprovides a brief overview of the backgrounds and motivations for this special section and outlines its organization.
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Borowska-Beszta, Beata. "Ohyake (公) czy watakushi (私) i puraibashii (プラ イバシー) ? Przestrzenie i artefakty systemu edukacji specjalnej i inkluzyjnej w Japonii: Raport z wizualnej mikroetnografii edukacyjnej." Interdyscyplinarne Konteksty Pedagogiki Specjalnej, no. 21 (January 7, 2019): 31–67. http://dx.doi.org/10.14746/ikps.2018.21.03.
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The presented research is a microethnographic report from a visual ethnography undertaken in May 2016, in 6 Japanese schools and 1 adult support center with disabilities located on island Kyushu in Fukuoka Prefecture. The study deals with a issues of the educational material culture and refers to the study of space and school artifacts designed in schools for students with special educational needs – understood as intellectual disabilities and for adults with such potential as well. The research was grounded in E. Schein’s organizational culture, furthermore on the concept of private space and public space described by T. Tamura and my author’s concept developed at the reinterreted role of the handicapped human in stationary institution published by W. Wolfensberger’s (1969).
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Burck, Russell. "Culture of Death: The Assault on Medical Ethics in America, by Wesley J. Smith. San Francisco: Encounter Books, 2001. 235 pp. $23.95." Cambridge Quarterly of Healthcare Ethics 11, no. 2 (April 2002): 200–202. http://dx.doi.org/10.1017/s0963180102220137.
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Fair warning to the reader: Culture of Death: The Assault on Medical Ethics in America, by Wesley J. Smith, is hard for me to review. I work at Rush–Presbyterian–St. Luke's Medical Center, where in April 1989, Rudy Linares removed his son, Sammy, from a ventilator at gunpoint. I took the criticism hard and was critical of others who were in the outcry. In fact, some of the people Smith criticizes are people with whom I had differences. Yet, Smith's views are so harsh and alien to my understanding of the culture and practice of healthcare that I find them off-putting. Further, he and I participate in the same listserv, where I often disagree with his postings.
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Jones, Jason Christopher, and Nadine Normand-Marconnet. "From West to East to West: A case study on Japanese wine manga translated in French." TranscUlturAl: A Journal of Translation and Cultural Studies 8, no. 2 (November 22, 2016): 154. http://dx.doi.org/10.21992/t92900.
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Author of a dozen reputable works on wine, M. Dovaz composed the foreword for the French translation of the Japanese graphic novel, Kami no Shizuku (2005), released in France as Les Gouttes de Dieu (2008). This manga has become a best-seller in its genre in France while the Japanese television adaptation has also reached a French audience through fansubs, allowing a new generation to gain access to that which had hitherto been seen as its own cultural patrimony.
Integral to this wine culture is the ability to “talk about” its central object, in spite of linguistic or geographical separation. The central challenge being to efficiently associate words to a fleeting sensation provoked by visual, olfactory and gustative experience, a specific linguistic knowledge is necessary for those who wish to claim proficiency in wine. The critical narrative arc and didacticism of wine manga rests in the mastery of lexical sophistication as well as cultural knowledge, a posture also shared by most French experts.
The language of wine, the power center of which once resided in France, has been brought into Japan through the act of translation. This very act has allowed for a shift in power—and thus the potential to represent the wine world—from France to Japan. We will show in this paper that there is an interplay occurring between French and Japanese media, producing a cultural space bridged through wine lexicon used in two series of manga recently translated into French (Sommelier in 2004 and Les Gouttes de Dieu in 2008).
For this purpose, we will proceed to a comparative analysis of the Japanese source text with the French target text, highlighting metaphors used in wine culture. Through the analysis of the texts, we will demonstrate that the Japanese-French translations of these metaphors allow a new way for the French to see their culture through a lense provided by the Japanese sommelier.
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Widisuseno, Iriyanto. "Strategi Filosofis Masyarakat Jepang Dalam Mengatasi Dilema Budaya Kerja Di Masa Pandemi Covid-19." KIRYOKU 5, no. 1 (June 18, 2021): 159–64. http://dx.doi.org/10.14710/kiryoku.v5i1.159-164.
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For the Japanese people, the remote work policy which aims to break the chain of the spread of the Corona-19 Virus is a cultural dilemma, because it clashes with the work culture of the people who have a strong work ethic. But in fact, Japan's economic recession rate is not as bad as other developed countries, such as America, China, and Korea. The death rate from Covid-19 is very low. Currently, Japan has started to return to the normal national economy. The mystery behind it all in Japan is the factor of superior immunity or cultural superiority. The assumption is, if because of the cultural superiority factor, what are the basic values that underlie the formation of behavior and culture of Japanese society. This philosophical qualitative study aims to examine philosophical strategies: what are the basic values that underlie the way Japanese people think and behave in the face of the Covid-19 pandemic, how to properly solve problems (epistemology), and what normative rules are used to give direction to achieve goals (axiology). Through philosophical descriptive methods, this research can reveal the philosophical values (ontological, epistemological, axiological) behind social phenomena in Japanese society. The results of the study show that Japanese people hold firmly to the value of discipline as an ontological footing, the samurai is used as a way to solve problems, the value of harmony as a normative rule that gives direction to the achievement of goals. The benefits of this research provide enlightenment for the community about understanding the basic problems in society that are often neglected, while many people only focus on the surface of the problem that causes failure to understand.
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Hunter, Christopher. "The African American Church House: A Phenomenological Inquiry of an Afrocentric Sacred Space." Religions 13, no. 3 (March 12, 2022): 246. http://dx.doi.org/10.3390/rel13030246.
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The institution of the black church in America is centered around two things: the people and their events. Very little scholarship has been documented about the physical buildings that became homes for the people and host to their events. These early church houses became the first evidence of a constructed material culture for formerly enslaved persons in America. The design and construction of black church houses provided enslaved as well as free persons of color the opportunity to physically create buildings that would become the center of African American life, beginning as early as the late 18th century and reaching to the present. Coupled with this exercise of the creation of architectural placemaking is the defining and application of the term “sacred space”.
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Yin, Mengxi, Kikuyo Aoki, Kelly Yu-Hsin Liao, and Hui Xu. "An Exploration on the Attachment, Acculturation, and Psychosocial Adjustment of Chinese International Students in Japan." Journal of International Students 11, no. 1 (January 15, 2021): 176–94. http://dx.doi.org/10.32674/jis.v11i1.1454.
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In this study, we selected Chinese students (N = 277) studying in Japan as research participants to examine the relation among their attachment, acculturation, and psychosocial adjustment. The study’s first finding revealed that Chinese students studying in Japan had a better adjustment outcome than those in America in terms of sociocultural adjustment but not psychological adjustment. The second set of findings from the results of hierarchical multiple regression analyses showed that psychological distress and sociocultural adjustment could be predicted by attachment anxiety and avoidance. Third, we found a positive correlation between acculturation to the host culture and sociocultural adjustment difficulties. Fourth, we did not find a correlation between acculturation to the host culture and attachment anxiety and avoidance. We offer a discussion on the findings and limitations in light of the unique Japanese sociocultural context.
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Okta Raizal, Muhamad Dirham. "METAFORA KASTIL JEPANG DENGAN SIFAT MENUMPUK ALA LEGO PADA PERANCANGAN PUSAT KOMUNITAS JEPANG DI SOLO RAYA, JAWA TENGAH." ARSITEKTURA 15, no. 2 (November 1, 2017): 389. http://dx.doi.org/10.20961/arst.v15i2.15410.
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<p><em>This journal was done in the interest of architectural studies. The goal of the research was to build a Japanese Community Center in Solo. The study began from a certain phenomenon. Ever since the signing of Peace Treaty between Indonesia and Japan, both country had immersed themselves in various cultural exchanges. This leads to the increase of Japanese culture lovers in Indonesia almost every year. To anticipate and control this phenomenon, a place that can hold and regulate the speed and effects of it is needed. The Japan Community Centre will be a place for Japanese Communities’s activities, a medium for learning Japanese culture, and the new spot of historical vacation for Solo City. Metaphorical Architecture was chosen as the design approach with consideration that through Metaphorical Architecture, the character and purpose of the building can be better presented for the public. The Metaphorical Architecture used was the mix of Abstract Metaphor (intangible) and Concrete Metaphor (tangible). The main problem of this designing process is what will be metaphored through this Japan Community Centre. The exploration starts from chosing the name for the building, which is Mugen Jou (Infinity Castle). The metaphorical charcteristics that will be used, based on the name chosen, are <strong>Grand, Firm, Massive, The feel of Japanese Castle, Uncountable visualization, and Stacked ala Lego.</strong></em></p><p><em>Keywords: Metaphorical, Grand, Firm, Massive, Castle, Uncountable</em></p>
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Parkes, Aneta. "Lean Management Genesis." Management 19, no. 2 (December 1, 2015): 106–21. http://dx.doi.org/10.1515/manment-2015-0017.
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Summary Lean Management is a philosophy and management concept, based on reduction of the waste and resources used in the process of producing goods and providing services. Lean Management genesis dates back to scientific management in America (for example concepts of H. Ford and F.W. Taylor) and quality management, including development of TQM concept. Japanese Toyota Production System has been inspired by chosen elements of these concepts, and then it evolved towards global concept called Toyota Way (which connects production rules with values and work attitude). TPS is considered to be a major precursor of lean manufacturing and now more widely – Lean Management. LM is a broader set of organisational and management tools, formed mainly by the Japanese culture, but also subjected to the Western influences in the field of organisation and management (Jakonis 2011, Parkes 2014).
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Kao, Frederick F. "Editorial: The Impact of Chinese Medicine on America." American Journal of Chinese Medicine 20, no. 01 (January 1992): 1–16. http://dx.doi.org/10.1142/s0192415x92000023.
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As a Chinese American born in Peking and educated both in China and in the United States, the author has, for several decades, been interested in the impact of Chinese culture, including medicine, on American society. While holding a professorship in physiology and biophysics at the State University of New York, Downstate Medical Center, the author began to teach a course on Chinese medical history in the early 1960s. In 1972, he founded the Institute for Advanced Research in Asian Science and Medicine (IARASM) which publishes the American Journal of Chinese Medicine, holds international conferences for scholars and physicians interested in indigenous medical systems, trains physicians for acupuncture therapy, and fosters centers for urban primary health care. The author is a member of the World Health Organization's Expert Advisory Panel on Traditional Medicine. He is the Editor-in-Chief of the American Journal of Chinese Medicine which now reaches an audience in 45 countries. The IARASM is a World Health Organization Collaborating Center for Traditional Medicine. The author served on the Rockefeller Commission of New York State on Acupuncture in 1973, and, in the same year, served as a panel member of the National Institutes of Health Conference on Acupuncture. He visited China at the invitation of the Ministry of Public Health of the People's Republic of China or WHO in 1973, 1974, 1977, 1978, 1979, 1980, 1984, and 1987 when he chaired meetings and lectured to faculty of several medical schools. The author envisages that the process of integration of all indigenous medicines of various cultures will end in the 21st century, at which time the "ecumenical medicine" - a term first used by Joseph Needham - movement will not be necessary, for all forms of medicine will be one system. The author has a great interest in the furtherance of indigenous medicine and their integration into one system, but his views and observations, as all endeavors in humanity, are not infallible.
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Gasztold, Brygida. "Domesticity and Immigrant Women’s Labor in Julie Otsuka’s The Buddha in the Attic." Kultura Popularna 4, no. 58 (December 30, 2018): 30–39. http://dx.doi.org/10.5604/01.3001.0012.8078.
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Tracing the stories of Japanese picture brides, a generation of Japanese women who arrived in San Francisco in the early 1900’s for arranged marriages, and their American lives, Julie Otsuka’s novel The Buddha in the Attic (2011) combines a literary and historical focus. The experiences of dislocation, otherness, assimilation, and exclusion mark the protagonists’ lives, illustrating the dominant narratives of race, ethnicity, and gender. Otsuka articulates the problems oscillating between national consciousness and ethnic particularity, providing a critique of U.S. structures of domination and oppression that regulate the immigrant labor market. My paper offers a discussion about Japanese American women protagonists who must constantly reinvent themselves in the play of difference. The female lens, which the author employs, allows her to demonstrate how they are subjected to the forces guided by discourse of culture, ethnicity, and gender. The subaltern woman’s perspective on the domestic politics of U.S. is rendered through a collective narrator, and the absence of an identifiable individual voice stresses the characters’ fragmentation. America as home is transvalued, revealing itself as the site of unhomeliness, insecurity, and violence.
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Osten, Ev. "Welcome to San Antonio." Microscopy and Microanalysis 9, no. I1 (August 2003): 40. http://dx.doi.org/10.1017/s143192760303109x.
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The Microscopy Society of America, the Microbeam Analysis Society, the International Metallographic Society and the Congress of InterAmerican Societies of Electron Microscopy invite you to Microscopy and Microanalysis 2003, which is also the VII InterAmerican Congress on Electron Microscopy/VII Congreso InterAmericano de Microscopía Electrónica.The city of San Antonio with its location, history, and culture is an ideal host for this Pan American meeting. The Convention Center and three of the participating hotels are located downtown on the amazing River Walk. Many restaurants and shops are clustered around the River Walk as is La Villita, an arts village and a National Register Historical District. A few blocks from the River Walk is Market Square, which is a center of the Mexican culture featuring patio restaurants, a farmers market, and El Mercado, the largest Mexican marketplace outside of Mexico. You will find that downtown San Antonio is a very convenient, interesting, and unique venue for our meeting. For transportation information, maps, visitor's guides, and much more, see http://www.sanantoniovisit.com/.
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Minami, Masahiko, and Allyssa McCabe. "Rice balls and bear hunts: Japanese and North American family narrative patterns." Journal of Child Language 22, no. 2 (June 1995): 423–45. http://dx.doi.org/10.1017/s0305000900009867.
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ABSTRACTIn past research, the form of Japanese children's personal narratives was found to be distinctly different from that of English-speaking children. Despite follow-up questions that encouraged them to talk about one personal narrative at length, Japanese children spoke succinctly about collections of experiences rather than elaborating on any one experience in particular (Minami & McCabe, 1991). Conversations between mothers and children in the two cultures were examined in order partly to account for the way in which cultural narrative style is transmitted to children. Comparison of mothers from the two cultures yielded the following salient contrasts: (1) In comparison to the North American mothers, the Japanese mothers requested proportionately less description from their children. (2) Both in terms of frequency and proportion, the Japanese mothers gave less evaluation and showed more verbal attention to children than did North American mothers. (3) Japanese mothers pay verbal attention more frequently to boys than to girls. In addition, at five years, Japanese children produce 1·22 utterances per turn on average, while North American children produce 2·00 utterances per turn, a significant difference. Thus, by frequently showing verbal attention to their children's narrative contributions, Japanese mothers not only support their children's talk about the past but also make sure that it begins to take the shape of narration valued in their culture. The production of short narratives in Japan is understood and valued differently from such production in North America.
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Luckett, Robert E. "For My People." Public Historian 40, no. 3 (August 1, 2018): 173–92. http://dx.doi.org/10.1525/tph.2018.40.3.173.
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When Margaret Walker founded the Institute for the Study of the History, Life, and Culture of Black People in 1968, she stood at the forefront of a nascent Black studies movement. At the time, she had served on the faculty at Jackson State College since 1949. In both a racist and a sexist society, she used her scholarship and art as vehicles for activism. Today, the Margaret Walker Center, named for its founder, continues to lift up her legacy as a museum and special collections archive dedicated to Black experience in America.