By Pico Iyer
While Pico Iyer made up our minds to visit Kyoto and stay in a monastery, he did as a way to find out about Zen Buddhism from the interior, to get to understand Kyoto, one of many most endearing outdated towns on the planet, and to determine anything approximately eastern tradition at the present time -- no longer the realm of businessmen and creation traces, however the conventional international of adjusting seasons and the silence of temples, of the photographs woven via literature, of the lunar Japan that also lives on at the back of the emerging solar of geopolitical power.
All this he did. after which he met Sachiko.
Vivacious, appealing, completely expert, talking English enthusiastically if eccentrically, the spouse of a jap "salaryman" who seldom left the place of work ahead of 10 P.M., Sachiko was once as conversant with tea rite and classical eastern literature as with rock tune, Goethe, and Vivaldi. With the lightness of contact that made Video evening in Kathmandu so beautiful, Pico Iyer models from their dating a marvelously ironic but heartfelt publication that's instantly a portrait of cross-cultural infatuation -- and false impression -- and a delightfully clean approach of seeing either the outdated Japan and the very new.
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Extra resources for The Lady and the Monk: Four Seasons in Kyoto
The phenomenon called NEETs is an abbreviation for Not in Education, Employment or Training, and applies to a growing number of young Japanese (aged 18–35 years) who do not hold any type of job (regular or temporary) and who do not even try to get one. Originally this concept was coined in Britain, but was introduced in Japan in 2004 by Tamaki Saito (cf. Japan Echo, 2005). Today, almost half a million young Japanese people belong to this group, which represents a smouldering headache for the government.
Of course, such a society would be free of crime. However, ‘faults that appear venial to the ordinary person will arouse the same scandal as does normal crime in ordinary consciences. If, therefore, that community has the power to judge and punish, it will term such acts criminal and deal with them as such’ (p. 100). Durkheim then continues his argument in much the same way as Erikson does, by pointing out with what strong severity an honourable man will judge his own slightest moral failings. And like the Puritans, this man will easily extend the sphere of ‘jurisdiction’ to other members of society and judge them by the same standards.
Reduced to the status of social underdogs, Japanese young people have had no alternative but to become economically dependent on their parents’ (p. xi). 4 per cent. According to this scholar it is not moral explanations, like a change in the work ethic among youth that lies behind young people’s job flipping, but quite simply the recession and the protectionist policy (in favour of the middle-aged and older workers) the government has run. The discussion on these changing conditions regarding the labour market has for some 10–15 years been linked to two concepts: freeters and NEETs.