Japanese Tourism Culture

Author: Cao Zhiwei / Chen Yan
Publisher:
Publish Date: 2005-04-01
Features: Travel is not only a form of entertainment but also a cultural expression. Only by understanding the cultural background can one gain inner enlightenment while appreciating natural scenery. Japan is one of China's largest tourist source countries. Conversely, the same is true for Japan. With the advent of the era of interactive tourism between China and Japan, studying the tourism industry within the cultural context of Japan, learning from its successes and failures, and providing valuable references for China's tourism market and outbound travelers to understand Japanese tourism culture are tasks that urgently need attention. The authors of this book have made a valuable and meaningful attempt.
[Preface] Among the cultures closely related to Chinese culture, whether in ancient or modern times, Japanese culture is one of them. Today, the cultural exchanges between the two countries have moved beyond a unidirectional flow and entered a process of more frequent and profound interaction. In many cultural fields, there is a blend of mutual influence, with both similarities and differences. The reasons for this phenomenon can be numerous, but the simplest one is the adjacency of the two cultures. In the global village, they live side by side. How to view each other and interact is both a daily challenge and an endless one, as both sides are constantly changing. Due to their proximity, the effects of both commonalities and differences are magnified. The former allows the two cultures to reflect and inspire each other, while the latter increases the frequency of friction and collisions. Another point is that both the Chinese and Japanese nations value humanistic traditions. Imagine that if ancient Japan had not valued humanistic traditions, Chinese culture would not have had such a profound influence there. Similarly, if Chinese culture had not valued humanistic traditions, modern Japanese culture might not have brought so much new content to Chinese culture. Yet, their humanistic traditions have different connotations. We are often misled by the similarities and commonalities of the two cultures, exaggerating them while overlooking their original distinct backgrounds and cultural environments. What is more important is that in the process of constructing modern culture, both traditional cultures are playing significant roles. Although the non-traditional cultures of the two countries are increasingly attracting global attention, both face similar challenges in utilizing traditional cultural resources to develop new cultures in the era of globalization, yet their choices often differ greatly. We can gain much insight from this analysis of similarities and differences.
For the culture of our neighboring country, we need a deep understanding. Studying Japan is not only about its politics and economy but also about its history, traditions, value systems, social structures, and cultural characteristics—the necessity of this is self-evident. Japanese scholars have offered many interpretations of the characteristics of Japanese culture, such as the hybrid culture theory, the superior student culture theory, the costume-changing culture theory, the train-switching culture theory, the Japanese civilization theory, and the fifth subculture theory, among others. Regarding its relationship with Chinese culture, Japanese scholars have also proposed various theories, such as the satellite culture theory, the non-satellite culture theory, the theory of being a satellite civilization first and then a non-satellite civilization, the same-mother culture theory, and the different-mother culture theory, among others. It is undeniable that some of these theories have played a role in explaining certain aspects of Japanese culture, but whether they all accurately summarize it is another matter. Relying solely on such judgments to deeply explain the tradition and modernity of Japanese culture is highly questionable.
When absorbing foreign cultures, Japanese culture has always maintained a distance through the combined efforts of various ideological trends. Not only has Japanese culture historically traversed a long path on its own, but it also remains distinct from us today. In a word, we must use our own eyes to see Japanese culture clearly and use our own words to explain it thoroughly, conducting in-depth research—it is something we must do. This research is primarily for the development of Chinese culture. While Western academia has produced many outstanding studies on both China and Japan, worth studying and learning from, overall, they have not broken free from the framework of Western values, using concepts and frameworks derived from Western culture. Chinese scholars should contribute their own insights to the study of Japan. Focusing on China while upholding local sentiments is the lifeblood of Japanese humanistic studies today, and our long-standing academic and cultural traditions, with their rich heritage in principles, rhetoric, and textual research, are the driving force behind our progress in this field. At the same time, our efforts to develop the economy must be conducted in an increasingly globalized market environment, and our work in promoting national culture must be carried out in a context of multicultural coexistence. These two major undertakings are closely tied to a country's "hard power" and "soft power." It is particularly important to adapt to the times and adjust relationships with other cultures. Today, studying foreign cultures is no longer just about implementing the "theory of borrowing" or "making the foreign serve the Chinese," because we may not be able to "borrow" or may not be able to use them immediately. Some things that cannot be borrowed or used may still require us to engage with them. Doing our own work is the foundation for navigating and developing in this unprecedented environment, but we also need a broader perspective, sharper insight, stronger resilience, and greater adaptability. From this perspective, we not only expect "Humanistic Japan" but also look forward to "Humanistic India," "Humanistic Arabia," and so on. While continuously introducing our own research findings, it is also necessary to listen to the voices of others. Thus, topics like the "Humanistic Japan Translation Series" are also anticipated.
External pressures of unilateralism or disguised unilateralism, the new "closed-door" mentality of selective openness, and internal resistance to the reality of multicultural coexistence will not naturally disappear with economic prosperity. What is needed is relentless communication, compromise, and mutual understanding, and this applies equally to both developed and developing countries. On an individual academic level, one can easily feel the changes in the academic environment. Social and cultural structures are undergoing changes, the lines between the elite and the masses are blurring, life is accelerating, and the demand for information is soaring. The range of knowledge that intellectuals need is expanding, while the time available for reading is decreasing. Academic works must not only present themselves as rigorous and thorough but also engage with the public in a more accessible and approachable manner. Beyond writing academically "correct," there is also a demand for brevity and readability. Like many things in Japan, there is a need for someone to explain them clearly, even if it means providing sufficient and comprehensive background material. We hope that each volume in this series will avoid rehashing old topics, focus on specific subjects in depth, and present the authors' genuine, carefully considered insights on a Japanese humanistic theme. With a sincere commitment to cultural development, we have every reason to believe that this series will become increasingly outstanding. Wang Xiaoping, May of the Jiaxun Year (July 2004)