歃 susuru ‘slurp’ — One of my retirement hobbies is ramen research. This week I tried a new lunchtime ramen “pop-up” called Slurp on the premises of Vino wine bar at Restaurant Row (a.k.a. Waterfront Plaza) in downtown Honolulu. Their mazemen (‘mix noodles’ [not soupy]) was excellent, with Okinawan-style thick soba noodles, char siu, 5-minute egg, smoked bacon, ikura (salmon roe), katsuobushi (dried bonito flakes), and Tokyo negi (chopped leek).But their logo set me off on another episode of a lifelong hobby: kanji research. It’s a cleverly employed but relatively obscure (hyougai ‘unlisted’) kanji that I had to clip from the Unicode Unihan database, where its codepoint is U+6B43. The more common kanji for susuru ‘slurp’ in Japanese is 啜, as in 啜り上げる susuri-ageru ‘suck up’ or 啜り泣く susuri-naku ‘sob, sniffle’. (But when I first checked ‘slurp’ in Google Translate on my smartphone, all I got was 吸い込む sui-komu ‘suck in’ in Japanese and 思乐普 si-le-pu in Chinese, just a hanzi rendering of the sounds of the English word.) The regular kanji 啜 for susuru ‘slurp’ has the ‘mouth’ (口 kuchi) radical on its left and 4 little grasping hands (又) on the right. The restaurant Slurp has instead chosen to stylize the more obscure kanji for its logo. The kanji 歃 susuru ‘slurp’ has the ‘yawning’ (欠 akubi) radical on its right. It looks a bit like a person with shoulders and one arm hanging down, beneath which the logo has added a small bowl of steaming ramen. The left side of the kanji looks as if the top of a tongue (舌) is protruding from an open-mouthed mortar (臼) with jaws and teeth.
Category Archives: Japan
Here are a few more words I picked up from our travels in Hokkaido last month and from my followup reading in Ann Irish’s book Hokkaido (McFarland, 2009).
道産子 Dosanko ‘(Hokkai)do-born-child’ – Originally applied to a particular breed of horse, the Hokkaido Pony (北海道和種 Hokkaidō washu), this term now applies to anyone or anything from Hokkaido: from prefecture-marketing antenna shops to cooking styles to streetcar types. It has become the prefecture’s brand name.
毬藻 marimo ‘ball seaweed’ (Aegagropila linnaei) – We first saw marimo on display in a small aquarium by the souvenir shops in JR Kushiro train station. They are a species of filamentous green algae (Chlorophyta) that forms large and velvety green balls. Colonies of such balls are only known to form in lakes in Iceland, Scotland, Estonia, and in Japan, where they are one of the many attractions of Lake Akan in Kushiro. The Japanese botanist Kawakami Tatsuhiko (川上龍彦) gave it the name marimo in 1898. Ainu names for it include torasampe (‘lake goblin’) and tokarip (‘lake roller’). English names for it include Cladophora balls, Lake balls, or Moss balls. Marimo also gave rise to a whole range of mascot merchandise under the name Marimokkori.
ペチカ pechika ‘Russian stove’ – It was in Hokkaido that I learned that Japanese ikura ‘salmon roe’ was borrowed from Russian икра (ikra), and in Irish’s book I learned of another Japanese borrowing from Russian, pechika ‘Russian stove’ from печка (pechka), the diminutive of (Русская) печь ‘(Russian) oven/stove’. The Japanese who settled Hokkaido adapted some Russian techniques to deal with the harsh northern winters, including horse-drawn sleighs with curved runners and stoves that radiated heat more effectively than the open fireplaces that were standard in traditional Japanese living/dining rooms. Those settlers included not just migrants from Honshu during Meiji times, but also refugees from Sakhalin, the Kuriles, and Manchuria after World War II ended. My impression is that Japanese pechika refers not to the large Russian ovens of clay, brick, or tile, but to smaller iron stoves, like the one in this Japanese fisherman’s workroom. Irish (p. 285) mentions “the Japanese song Pechika, which describes a family telling stories around a stove.”
From Hokkaido, A History of Ethnic Transition and Development on Japan’s Northern Island, by Ann B. Irish (McFarland, 2009), pp. 115-117:
Traditional Japanese practices of government and administration were not suited to an enterprise such as pioneer settlement. Allowing freedom and adaptability rather than following set regulations—which might not fit the conditions—was not the Japanese way. Japan had no tradition of democracy. Moreover, with some Kaitakushi officials in Tokyo and others in Sapporo and the slowness of communication at the time, administration was bound to be difficult.
In 1874, the Kaitakushi [Development Commission] gained official permission to recruit ex-samurai to go to the northern island as tondenhei [屯田兵 'camp-field-soldier'], or farmer-soldiers. These former samurai whose feudal lords had not supported the Meiji Restoration now had no means of making a living; their lords encouraged emigration to Hokkaido. As early as 1854, several shogunate inspectors in Hokkaido had recommended a tondenhei system; perhaps the Russian policy of setting up Cossack outposts in Siberia inspired the scheme. The first such Hokkaido settlement appeared in 1875, when 198 farmer-soldiers and their families came to Sapporo and established homes in the Kotoni district, northwest of today’s city center. The government furnished each former samurai with eight acres of land and a house complete with a Russian stove to cope with the winter cold. The men even received cold weather uniforms. In return, the eighteen to thirty-five year old male settlers were placed in regiments and participated in military exercises (mostly in the winter, when farming tasks did not claim their immediate attention). They would turn out for military duty if needed. Thus they could help protect Hokkaido from the Russians. They carried guns and, as former samurai, swords. By the end of 1876, more than two thousand tondenhei soldier-farmers had gone to Hokkaido in the program, many simply because the Meiji Restoration had deprived them of their livelihood. Though at first only former samurai were included, later the scheme was opened to others. After the 1875 treaty settled the border with Russia, the military justification no longer seemed so important, and few more tondenhei were recruited. In 1903 they were incorporated into the nation’s army. During the years of recruitment, over seven thousand tondenhei families participated in establishing about forty villages in Hokkaido.
One very small tondenhei settlement near Sapporo only had thirty-two households, but almost all the others held between 150 and 220 families. Most of these villages were placed in the Ishikari Valley, around Sapporo and Takikawa and upstream in the Kamikawa basin, in which Asahikawa sits. A few tondenhei villages were along the coast, at Muroran and near Akkeshi and Nemuro far to the east. The eastern settlements, established from 1886 to about 1890, were planned as defense posts because Russian encroachment via the Kuril Islands seemed a possibility despite the border treaty adopted in 1875 by Japan and Russia. Three tondenhei villages were placed upstream on the Tokoro River and two on the Yubetsu, both streams emptying into the Sea of Okhotsk on Hokkaido’s northeast coast. The most prosperous area of tondenhei settlement, though, was in the Kamikawa basin [incl. Biei and Furano above Asahikawa]. Here the settlers found fertile soild and a climate suitable for farming, with hot summer weather. The tondenhei settlers cultivated northern crops, but as hardy strains of rice later became available, farmers shifted more and more of the land to rice cultivation, which dominated the area by the early twentieth century.
The tondenhei lived a regulated life, for example working a twelve hour day in the fields from April to September. During the colder part of the year, the workday would last for only eleven hours, men either clearing land or participating in military drill. Many of the tondenhei had a hard time, as they were not used to farming. But families did work together—each family recruited had to include two able-bodied members who could work in addition to the farmer-soldier—and lend a hand to each other. Some of the tondenhei served in the Russo-Japanese War.
Tondenhei settlements were more successful than other new communities in Hokkaido. The Kaitakushi set aside good land for the tondenhei villages, which also received other special benefits. Moreover, as former samurai, the farmer-soldiers were often people who could exert leadership or influence farmers who did not have such advantages. Some years later, tondenhei military units became the famed and respected Seventh Division in the Army of Japan.
From Hokkaido, A History of Ethnic Transition and Development on Japan’s Northern Island, by Ann B. Irish (McFarland, 2009), p. 47:
A frightening uprising with long-lasting ramifications erupted in 1789. Just as Shakushain remains a hero to many Ainu, the shocking Wajin [= ethnic Japanese] response to the 1789 events makes them a continuing spur to Ainu nationalism. At that time, Ainu were restricted to trading at posts chartered to contractors by the Matsumae. It was often these contractors who cheated or injured the Ainu. One of the worst offenders was Hidaya Kyubei, who operated in southwest Hokkaido and on Kunashir Island in the Kurils. A Hidaya man had come to Ezo as early as 1702 and obtained permission from the Matsumae to set up a lumber business. He brought workers to Ezo with him, sent the lumber his workers cut to Honshu cities, and paid large amounts to the Matsumae for the privilege. In return, his family obtained trading posts and amassed wealth. His grandson, Hidaya Kyubei, expanded his operations, in 1774 opening a trading post on Kunashir. Over the next few years he gained more and more control over the Ainu there, until they were reduced from a self-reliant society living in a traditional manner to the near-slavery and near-starvation seen at Hidaya’s other posts. Wajin frequently threatened Ainu with death or drowned their dogs. Ainu who could no longer work were killed, it was reported. Women were raped and men who tried to resist Hidaya depredations poisoned. Even Aoshima Shunzo, an Edo official sent later to probe the conflict and its causes, found that some blame lay with the Hidaya family, who forced Ainu in their region to work at rates of remuneration impossible to support life.
In 1789, a group of young Ainu, incensed because they believed that several Ainu died after Hidaya officials had given them poisoned sake, instigated hostilities, usually known today as the Menashi-Kunashir War. Ainu attacked Wajin at the Kunashir trading post, on the Ezo mainland, and on a ship in the area, leaving seventy-one dead. The young Ainu apparently planned their assault carefully, having prepared defensive measures, but local Ainu leaders who had been away at the time of the attack returned and persuaded the rebels to desist. To the elders, good relations with Wajin remained crucially important, as Ainu livelihood depended on them. Meanwhile, news got back to the Matsumae, who sent a large force to the affected region near Cape Nosappu east of Nemuro, including troops from other domains ordered by the shogunate to aid the Matsumae. The soldiers captured the eighty-seven Ainu they felt were responsible for the outbreak. Executiions of the leaders began. One of the Ainu let out a war-cry; the Wajin soldiers reacted in panic and speared prisoners randomly, leaving thirty-seven dead. Their heads were taken for display at the Matsumae capital. Hidaya lost his contract and the Matsumae issued new regulations for trading with Ainu; some improvement may have resulted.
This was the last serious Ainu challenge to the Matsumae, but as Wajin immigration continued, so did Ainu resentment.
During our recent trip to Hokkaido, the young Japanese tour guide on our bus to Cape Nosappu told the story of this uprising on our way back to Nemuro.
The Historical Village of Hokkaido in Sapporo had a sign showing a fish press used by Hokkaido herring fishermen to turn their (once) bounteous catches into fertilizer for farms throughout Honshu, where it was highly valued. To make the sign easier for Japanese schoolchildren to read, many words are written in kana rather than kanji, and furigana provide readings for some of the remaining kanji. Here is some of the vocabulary from that sign, starting with the title on the bottom right, then working from the top right down to the bottom left.
釜焚き作業 kama-taki sagyou ‘kettle-firing work’ [the title]
ナガシ [流し] nagashi ‘sink, drainboard’
カマド [竈] kamado ‘cooking stove’
しめ木 shime-ki ‘press-tree’
胴枕 dou-makura ‘frame-pillow’
胴ぶた dou-buta ‘frame-lid’
しめ胴 shime-dou ‘press-frame’
マッカ （しめ木をかける） makka [fork?, notch?, hook?] (shimeki o kakeru ‘to hold the press-tree’)
ロクロ [轆轤] （しめ綱を巻いてしめ木を引き下げる） rokuro ‘capstan’ (shimetsuna o maite shimeki o hikisageru ‘winding the rope to pull down the press-tree’)
樋 toi ‘drainpipe’
ハチゴウ hachigou ‘storage tank’
If anyone has better glosses for these terms, I’d be happy to hear them.
From Hokkaido, A History of Ethnic Transition and Development on Japan’s Northern Island, by Ann B. Irish (McFarland, 2009), pp. 93-94:
Hakodate played a small part in the life and adventures of Niijima Jo (westerners have anglicized his name in several ways and have referred to him as Joseph Hardy Neesima). He became a prominent Christian in nineteenth century Japan and is honored today as the founder of a distinguished private university in Kyoto, Doshisha. Niijima grew up in Edo. When he was a youth, a friend who knew of his interest in boats and seamanship told him of a vessel soon to sail to Hakodate. Niijima, who had a secret desire to visit a foreign land, thought he might be able to do so form Hakodate. He knew an influential man who obtained permission for the young man to take a trip north. After arrival in Hakodate in 1864, Niijima’s goal was to meet foreigners who could help him travel abroad. He soon met Father Nikolai, who engaged him as a Japanese language tutor. Meanwhile, an English trader agreed to teach the young Japanese man English.
Niijima desperately wanted to travel outside Japan, despite the government prohibition of this. After several months in Hakodate, his dream took shape. He made arrangements to slip out of the city and secretly board an American ship. Arriving in the United States via China, he studied for some ten years and adopted Christianity. After being baptized, he chose his western name to honor Alpheus Hardy, owner of the ship that had taken him to America. Niijima graduated from Amherst College, the first Japanese student ever to obtain a college degree in the United States. Returning to Japan, he founded the school in 1875 which grew into Doshisha University.
As Niijima’s story shows, because foreigners from several important nations lived in Hakodate, Japanese found the city a good place to study foreign languages and foreign ways, and a number of men who later served as interpreters learned languages there.
From Hokkaido, A History of Ethnic Transition and Development on Japan’s Northern Island, by Ann B. Irish (McFarland, 2009), pp. 35-36:
Many, many Hokkaido cities and towns, and even some on Honshu, have names derived from Ainu. “Sapporo” comes from an ancient Ainu name for the river there, either from sat poro pet, which would mean “big dry river” or sari poro pet, a reedy area by the river. The name of Wakkanai evolved from the Ainu term “yam wakkanay,” meaning cold water river.” Some people have thought that even Mt. Fuji’s name comes from an Ainu word, fuchi, the Ainu fire goddess, but linguists today generally dismiss this idea.
Shiraoi, a town on the coast between Muroran and Tomakomai, has long included a sizable Ainu community and now features an Ainu village for tourists. In Ainu, the town’s name may have meant “place with many horseflies.” John Batchelor wrote that it meant “the place where the tide comes out (over the land),” signifying high tides. When place names like this have been adapted into Japanese, they have been given written characters that fit their pronunciation. Shira [白] can mean “white” in Japanese and oi [老い] can mean “old age.” The two characters with these meanings and pronunciations are written today to indicate the town name “Shiraoi.” Near Shiraoi is the hot springs resort city of Noboribetsu. Nobori means “to ascend” or “to climb” in Japanese, and betsu is “special” or “different.” The Ainu name, pronounced in a somewhat similar way, meant merely “turbid river.” In this case, both Ainu and Japanese names are appropriate, for there are mountains in this town located along a river. Betsu, by the way, appears in many Hokkaido place names to represent the Ainu word pet, which means “river.”
The Ainu counting system differs from the Japanese, the number twenty playing a prominent role. The numbers one to five have their own names, as does ten. Six through nine are expressed as ten minus a number and the teens are expressed by numbers added to ten. Larger numbers are expressed as multiples of twenty, subtracting any amounts needed.
Here are some examples of numbers from The Language, Mythology, and Geographical Nomenclature of Japan Viewed in the Light of Aino Studies, by Basil Hall Chamberlain and John Batchelor (Imperial University of Japan, 1887):
p. 9: wan ’10’, shine-pe-wan ‘1 from 10 = 9′, tu-pe-wan ‘2 from 10 = 8′
p. 93: hot ne ’20’, tu hot ne ‘2 score = 40′,
shine ikashima hot ne ‘1 excess score = 21′
shine ikashima, wan e, tu hot ne ‘1 excess, 10 away, 2 score = 31′
tu-pe-san ikashima, wan e, ine hot ne ‘(2 from 10 =) 8 excess, 10 away, 4 score = 78′
tu-pe-san ikashima, ine hot ne ‘(2 from 10 =) 8 excess, 4 score = 88′
ashikne hot ne ‘5 score = 100′
wan e, tu-pe-san hot ne ’10 away, (2 from 10 =) 8 score = 150′