âYouâre going where?â Raquelâs voice cracked slightly in disbelief.
âRoutledge,â Caldwell repeated, face as blank as ever. He pushed his spectacles further up the bridge of his nose. âItâs in Kentucky,â he continued. âIn the States.â
âYeah, I know where it is!â she snapped back, her tone sharp and exasperated. He never heard her speak like that before. âBut I donât understand why you want to go so far away. Look, if youâre going to be this stubborn about being a hunter, fine, but thereâre plenty of good places here in England, hell, in London! America is- I mean, I canât even visit y-â
âWho said I wanted you to visit me?â
Caldwell knew what he said to his mother was cold. Cruel, even. But theyâd barely spoken the past five years; why suddenly start being all buddy-buddy now?
He took a sip of the Americano heâd ordered, his breath even despite the wild thudding in his chest. Was it nervousness? Smugness? Something else? The young man didnât know, and decided not to dwell on it further, focusing instead on the aroma of his coffee and the white noise of the cafe they were sitting inside as he willed his heart to return to a steadier pace.
A few, tense moments crawled by before Raquel started speaking again.
âI just⊠I just donât understand. What about all those years you spent on your degrees?â she said. âYouâre so young, and youâve got so much potential out here, in *this* world! Why are you throwing it all away!â She slammed a hand on the table, her voice thin, as if she were barely controlling its volume. A few drops from her untouched macchiato spilled over.
His grip on his cupâs handle tightened at the mention of âthis worldâ. Of all people, she had no business lecturing him on his decision, and he was about to say as such, but something made him hesitate. Maybe it was because he didnât want to aggravate her more, or maybe it was because he didnât want to look her in the eyes: he knew if he did, heâd lose his confidence, and he couldnât just give up now.Â
Wordlessly, Caldwell took a final sip and set down his drink. âIâm not throwing away much,â he said, deadpan. âItâs not like Iâm leaving behind a family. Iâm an adult, and this is my choice. I only told you so you donât go on a warpath looking for me if I donât answer messages in the future; technologyâs a bit spotty in Routledge, it seems.â
He got up. âThank you for the coffee. Good-bye.â There was a split second pause as he turned away however, and he faced Raquel again. âChloe said she hasnât heard from you in a while. You should message her sometime.â
Raquel was silent, but he could tell she had more to say. He waited. âCaldwell, just⊠be careful,â she finally sighed after a while. âYouâre smart. A bit too smart, if Iâm being honest. If you arenât careful, itâs going to get dangerous real fast. Even the cleverest hunter can end up six feet under.â
The back of his head tingled for a moment, but Caldwell resisted the urge to touch the old scars there, adjusting his glasses instead. Another silence hung in the air between them.
His mother closed her eyes, took a deep breath, and exhaled before opening them again. âIâll text Chloe soon,â she said. She sounded tired. â Good luck out there, Squiggles.â
Caldwellâs lips thinned at the old nickname. Heâd already said his farewell, no need to repeat it. Still, he gave her a curt nod, and quickly made his way to the cafe door. There was still some packing left to do.
Godammit, it was cold, he grumbled to himself, crossing his arms to keep some semblance of body heat. Werenât deserts supposed to always be warm? What the hell was with this wind?
The neon lights of the run-down motel sign nearby flashed electric blue for a moment before flickering back to black. Damien sighed and glanced at his watch.Â
11:39 p.m. Cameron was really taking her sweet time, wasnât she?
Mumbles of frustration tumbled out of his mouth as he reached for his phone, his other hand still resolutely tucked under his armpit. As another burst of wind whipped around him, the poor man was reminded, yet again, of his poor choice in wardrobe today: a cotton t-shirt and cargo shorts, with a shabby, thrifted Hawaiian shirt and a few haphazardly placed band-aids on his legs serving as his only insulation from the cruel cold.
His phoneâs home screen was blank; no messages, no missed phone calls. Nothing.Â
Damien threw his head back and groaned. He asked himself, for perhaps the 30th time that evening, if this was really worth it. When she first told him of her plan, Cameron had seemed so sure of herself, so confident in her ideaâs success.
And yet here was, waiting for over an hour, sitting on the roof of his shitty, old-as-hell Pontiac, sustaining himself on one cup of diner coffee, and, not to mention, he was still fucking cold!!
He was about two seconds away from throwing his phone into the sand below him when a tell-tale roar of a motorcycle engine suddenly reached his ear. Hastily, he adjusted his glasses and squinted in the direction the noise had come from.
Sure enough, he could see a headlight: a lone beacon in the pitch black, barren desert highway. As the light and cacophonous thrum of the bike drew closer, Damien unconsciously ran a hand through his hair; he could feel his heart beating faster. Finally. Finally she was here.
The motorcycle braked to a screech dangerously close to his car, but Damien could care less. One more dent in the bumper wouldnât make a difference, though he winced at the blinding light, raising an arm to shield his eyes. Even so, the nearly frozen man relished the warm air of the engineâs exhaust, a brief reprieve from his suffering. The near deafening roar of the motorcycle abruptly stopped as its driver turned off the engine.Â
The figure finally jumped off the bike, propping up the kickstand before wrestling off the helmet that obscured their face.
âYouâre late, you know,â Damien called out as nonchalantly as he could, trying not to let the nerves he felt show in his voice. He didnât bother getting off his car and simply watched her struggle with the helmet; she deserved it for making him wait out in the middle of nowhere for so long. âItâs lucky you got here now. I was gonna leave in five minutes.â
Artificial blue washed the surrounding again, a violent buzzing filling the air as the neon sign struggled to stay alight. At that moment, the rider finally removed the plastic protective headgear, revealing a delicate, mischievous face and a shock of thick, curly hair. The harsh brightness of the motelâs sign behind her left her mostly shrouded by shadows, but Damien could practically feel the wicked smirk curling her lips.
Indeed, in the eerie light, Cameronâs eyes seemed to almost sparkle as she turned to face him directly. With the halo around her mop of hair, she looked otherworldly, supernatural even, but whether she would prove to be an angel or a demon, only time would tell.
He gulped. All his bravado from before seemed to seep out of him, flying into the void of the night alongside the wind.
âB-but I didnât, soâŠâ his voice trailed off, sheepishly.
Cameronâs smirk only seemed to grow.Â
âEy, stupid,â she tossed back casually, as if she hadnât even heard what he said. âReady to catch some aliens?â
I got another chance to write an article for Connect! This time, I decided to write about Christianity in Japan, and its influence. This was a particularly long article, so Iâve split it into two parts. The first part revolves mostly around my perception of Japanese Christians, and my interview with a Japanese Christian. The second half focuses on the history of the religion of Japan. I found this so fascinating to research, and even though I still have very complicated feelings regarding Christianity, I do have a profound respect for people who still practice it, especially in those who endured through difficult times.Â
In Jesusâ Name, (R)Amen: A Peek Into Christianity and the Christian Identity in Japan
Growing up in a Christian home, my favorite thing to learn about wasnât bible verses, Jesusâ parables, or the Psalms. Nah. Despite a fairly sheltered childhood, at the very appropriate age of twelve, I was fascinated by the gory, violent deaths of Christian martyrs throughout history. Somehow, I was able to get my hands on a book all about this child-friendly subject, and I remember spending hours flipping through the pages with rapt, undivided attention.
 The book did not skimp on the gruesome demises of these Christians, early and contemporary, detailing (and maybe dramatizing) their torture. What began as morbid curiosity gave way to genuine interest, especially when it came to martyrs in Japan, of which there were surprisingly many. The most famous incident was the 26 Martyrs of Japan, where a group of Christians were killed at Nagasaki in 1597. Aside from the brutality of the execution method (being crucified and pierced with spears; a cruel parody of Jesusâ own death), their deaths piqued my tweeny curiosity because, up to that point, I hadnât realized that Christianity was a minority religion in other countries.Â
As a Korean-American, Christianity played an important role in both cultures I was part of: in the United States, vacations were centered around Christian holidays like Christmas and Easter, and I used to attend one of the many Korean-American churches sprinkled across California. Although I donât practice it anymore, Christianity still influences what I consider ânormalâ (it still feels strange we donât get Christmas off in Japan!).Â
After a deep dive into Japanâs relationship with Christianity, I soon discovered that the 26 Martyrs wasnât some random act of violence; it was both the culmination of years of complex economic, political, and cultural factors and represented the beginning of Japanâs dark history regarding religious freedom. As an island nation, Japan had very little contact with Western countries. In fact, the first ever documented Europeans to step foot in Japan arrived by complete accident when, in 1543, two Portuguese traders were blown off-course during a trade expedition to China. Within six years of this encounter, the first Christian missionaries from Portugal set out to Japan, beginning with Kagoshima. These initial efforts had⊠mixed success on the Japanese, and it took time to really take off.
Nowadays, though, Christianity permeates many aspects of modern Japanese culture. Some of the countriesâ top ranking universities, like Sophia University and International Christian University (ICU), were established by Christians and openly advocate the religion. Western style weddings are popular in Japan, with many couples forgoing formal kimonos in favor of dresses and suits, and ditching Shinto shrines for Western chapels, complete with a white foreigner playing as a minister, whether or not theyâre ordained. Even mainstream anime incorporates Christian iconography or themes; one of Japanâs most successful franchises, the Evangelion series, appropriates Christian mythos and angelology (the study of angels) despite staff members admitting it was purely for aesthetic reasons.Â
And we havenât even touched on the wide array of Christian literature in Japan, including Shusaku Endoâs Silence, which was adapted into an Academy award nominated film directed by Martin Scorsese in 2016!
With such a conspicuous presence, itâs hard to believe that Christianity is still very much a minority religion in Japan, and, despite its prevalence and general acceptance, is still considered very foreign to Japanese people. Many seem fascinated by the aesthetics of the religion, but less by the actual practice of it. In fact, the entire time I lived in Japan, Iâd only ever met one person who openly told me she was Christian. Still, I wanted to better understand what Christianity was like currently. I knew that there were other Japanese Christians, and it was clear research would only do so much: I would need to talk to someone who actually practiced Christianity.
Luckily for me, I knew exactly one person who did.Â
I was delighted to find out that she was willing to speak about her personal experience in her faith. During our conversation together, I finally found answers to my questions about being Christian in Japan, as well as further insight into why Christianity is still a minority religion despite over 100 years of religious freedom in Japan. I hope you will enjoy our discussion as well.Â
The following interview was conducted almost entirely in English. At the intervieweeâs request, she will not be referred to by her real name nor will certain details about her personal life be revealed. In addition, parts of the interview have been edited for clarification or grammatical reasons.Â
Can you please introduce yourself and your background?
I am a Japanese woman, and I began to believe in Jesus Christ as a high schooler. On Christmas, I went to a bookstore and found a book by a Christian author.
My family, however, was Buddhist.
Do you remember the authorâs name?
Her name was Ayako Miura. She has since passed away. She wrote many novels, essays, and songs.Â
The book I found was titled âMichi Arikiâ, and was about how she became Christian. I was so impressed with it. I read the book, and I felt that Jesus Christ is the real God. The Christian God is full of love, and knowing that Jesus Christ loves me, that he saved me from my sins and gave me a new life, made me so happy.
Did it comfort you to know that Jesus and God was with you?
Yeah, thatâs right. I was so happy.Â
Really? But with Buddhism, you didnât feel that same love?
Yeah, because when I was a child, I thought if I did bad things, I had to be punished. In Japanese, we say âbacchiga-ataruâ. If I do bad things, bad things will happen to me. Itâs like Heaven is going to punish you.
Oh, I think I understand. Is it like karma?
Yes, Kind of like that. I was afraid of what I might do. But, Jesus Christ is the opposite. Even though I was so sinful, Jesus Christ died for me, because he wanted to save me from sin. I was so happy to hear that he would do that so that I could live in heaven.
Were you the only Christian in your family?
Yes, exactly!
How did your family react to you being Christian?
My family was so shocked, and they had difficulty accepting that I was a Christian. I had to wait until I was 20 years old to be baptized. I told my family that 20 years old is considered a legal adult age.Â
How do other people react when you tell them âIâm Christianâ?
Hmm. Well, when I was a university student, I told people I was Christian, but most werenât surprised. I think itâs because there are some schools in Japan founded by Christian missionaries. Even though most students donât believe in Jesus Christ, they know about Christianity, and their image of it isnât so bad.
What do you think non-Christian Japanese peopleâs image of Christianity are in general?
In general? I think Japanese people, basically, have no religion. Things like keeping graves clean and songs, those are more like customs, now. I think their image of Christians is so⊠katai (hard), or serious?
Really?
Well, some people think Christians are majime (strict), or too rigid. Have you heard this phrase before: âJapan is the grave of missionariesâ?
No I havenât. Does this phrase mean many missionaries died in Japan? Or is it because people give up being missionaries in Japan?
The second one. It is so difficult for people to become Christians in Japan. The Christian population is less than 1 percent here.
Is your family Christian?
Yes, they are Christian.Â
Was your husband Christian when you met him? Or did he decide to convert later?
After marriage, he became a Christian. He wanted to know me better and to understand me, but he had to understand Christianity first. So, he went to church, attended Sunday service, and read the bible.Â
Wow! He was a very good student.
(laughs) Well, I think it wasnât his attitude, but Godâs love that helped him..
Did you have a Japanese style or Western style wedding?
I thought the wedding would be a very good chance for my husband and others to learn about Christianity, so I asked for a Western style wedding. The pastor of my church came and gave a sermon. Many people came to my wedding and were able to listen to a bible message.
How do you think Christianityâs image has changed since you were in high school?
I think itâs difficult to change the image of Christians, but I want to live my life honestly. I donât have a lot of power, but I want to try to help other people in need. I want to be kind to other people through Jesus Christ.
So, I guess not many changes?
This is my personal opinion, but I think Japanese people are actually afraid of being different from other people. For example, many years ago, there was a bad accident that happened in the name of religion. A cult was responsible for the accident.
I think Japanese people still keep looking for God, because people are weak. In Japanese society, we work so hard, and our country is unstable. We have so many things to stress about, and I think they want a God to look after them.
But itâs difficult for them to be Christian because we are the minority in Japan, and Japanese people want to be the same as each other.
What do you think Christianity is like in other countries?
Some Korean missionaries came to my church, and I had a chance to speak with them. They were so kind. My image of Christians in foreign countries is of these missionaries. Even though I have never been to a Korean church, I think it would be similar to this experience.
How about America?
My image of American church is pretty good. If they believe in Jesus Christ, they are my brothers and sisters.
What do you think American churches are like?
I had a chance to talk with some American Christians. Some of them were missionaries, but everyone was so nice.I think church in the United States would be really fun and welcoming. But, maybe this is because I saw movies like The Blues BrothersâŠÂ
(laughs) Oh I see!
The church atmosphere seems so cheerful in movies.
Are there many young Christian people in your church?
Good question! In my church, there are many different generations, from babies to the elderly.Â
Do young people come with their families or by themselves?
Young people, especially little kids, come with their parents. My pastor believes that children are extremely important. He thinks if children are familiar with Jesus while young, they will lead better lives because He will always be with them.Â
The average age of Christians in Japan is very high, so we are afraid that churches will disappear in the future. If too many people leave, our churches cannot exist here.
What do you think the future of Christianity is in Japan?
Sh: If the number of young people in Japan decreases, I think many churches will close because it will become difficult to find Christians in Japan. I hope God sends many young people to our churches one day.
In Jesusâ Name, (R)Amen- Kaedama!!: Japanâs Dark History With Christianity
Christianityâs impact on Japanese culture is⊠debatable. Donât get me wrong, itâs definitely there, but sometimes, it can be hard to clock. Traditions for Christian holidays like Christmas have changed to fit Japanese tastes past the point of recognition for most foreigners (âChristmas is Kentuckyâ, anyone?), and the aesthetics of Christianity seem to be embraced rather than for its ideologies. Previously, I discussed how the religion has permeated Japanese culture, as well as interviewing a Japanese Christian to learn more about contemporary Japanese views of Christianity. Through the interview, I could better understand not only Japanâs image of Christianity, but also how Japan viewed religion in general, and I hope some readers were able to, too.
But, the one thing I still didnât really understand was why only 2% of the population identifies as Christian. It had been around in Japan since the mid-1500s, (almost 500 years!) and I knew that there were incidents like the 26 Martyrs, but that had happened 1597! What happened between then and now for Christianityâs growth in Japan to be so stunted? I took to the books, Internet, and articles, and as it turns out, Japanâs history with Christianity was far darker than I realized.Â
It all started out happily enough. After Portuguese traders, Antonio de Mota and Francisco Zeimoto, accidentally landed on Japanâs shores in 1543, the first Christian missionaries sailed from Portugal to Japan in 1549 and began working. Spearheading the effort was Francis Xavier, a Jesuit monk. Though evangelizing the Japanese people was the main goal, the Portuguese were keenly aware that establishing Christianity in Japan could help expand their trading territory further, and with that, the race to convert (and earn money) was on.
Unfortunately, initial efforts werenât one hundred percent successful. In addition to the language barrier, missionaries had a hard time explaining Christianity to the Japanese, who questioned how a God who created everything, including evil, could be good. Most were indifferent, and tolerated the missionaries at best. Oda Nobunaga, the most powerful warlord at the time, supported their activities, but never converted nor pushed policies to further their work. Still, the missionaries managed to catch the attention of powerful people who wanted in on the trade and commerce they brought.Â
Shrewd shoguns gave some missionaries license to practice and teach in their territories in exchange for access to foreign goods, like silk and porcelain. Japanese people were seriously craving Chinese goods because China had stopped trading with Japan after pirate attacks, and Portuguese missionaries took the opportunity to motivate people to convert. Some daimyos even voluntarily converted so Portuguese traders would be more willing to trade with them. Seeing Portugalâs success, Spain eventually joined in too, sending over Franciscan monks to Japan. Slowly, but steadily, the Christian movement spread across Kyushu and Western Japan, reaching around 200,000 members by 1582.Â
Alas, missionariesâ progress slowed down when Japan was reunified under Toyotomi Hideyoshi, who feared the growing influence of foreigners in Japan. Hideyoshiâs suspiscions werenât exactly unwarranted, either; much to his horror, Hideyoshi discovered that the Portuguese were purchasing Japanese people for the slave trade, and found foreignersâ disdain for Buddhist traditions troubling. Things came to a head after the San Felipe incident of 1596, when the Spanish trade ship, the San Felipe, crashed into Shikoku and was ransacked by the daimyo of the area.Â
To maintain diplomatic relations stable with Spain, Hideyoshi sent a representative to speak with the sailors of the San Felipe (up to this point, Hideyoshi had tolerated Christians, albeit with some side-eye). The following meeting proved to be a disaster, however, and the representative reported back what he understood from their conversation: that the influx of Christian missionaries in Japan was, in fact, phase 1 of a bigger plan to conquer Japan as a Spanish colony, and if all went to plan, Spain would be sending in conquistadors to finish the job.
Though itâs up for debate whether or not this plan was real, Hideyoshi was furious, and fearing loss of his power, he quickly issued an edict to remove all Christians from Japan swiftly. To discourage further converts, the warlord ordered the torture and execution of 26 Catholics, later known as the 26 Martyrs of Japan (remember them?). Unfortunately, their deaths were just the beginning, and over the next few decades, more than 200 Christians were executed, with many others persecuted for their faith. Â
Things went from bad to worse in 1637, under Tokugawa Ieyasuâs reign, when 16 year old (!) Amakusa Shiro led the Shimabara Rebellion against the current rulers. Many of the rebels, including Shiro, were Catholic, and had originally joined forces to fight against strict Christian persecution. The rebellionâs eventual failure, however, caused the deaths of an estimated 37,000 insurgents and instigated an even more serious crackdown on Christian activities. Those suspected of practicing Christianity were captured and could be tortured until they denounced the religion, or even executed.
One interrogation method was using a fumi-e (literally âstepping pictureâ). Authorities would order suspects to step on fumi-es, which were metal plates with pictures of Jesus Christ or the Virgin Mary on them. Those who refused to step on them would then be branded as Christians and be forced to recant their faith or else be tortured (or executed). Countless others had land confiscated or reduced to utter poverty, and the rampant persecution forced Christians to go into hiding, thus beginning the era of the kakure kirishitan, or âhidden Christiansâ, who practiced their faith in secrecy.Â
 These hidden Christians took great, ingenious lengths to disguise their religion. Besides physically hiding their activities, they disguised anything to do with Christianity; holy iconography was hidden in statues of the Buddha and his disciples, Latin prayers were changed to sound more like Buddhist chants, and all printed word was eliminated, with followers resorting to orally reciting the scripture instead. Christianity became a tradition that was passed down generations, and this system continued until the Christianity ban was finally lifted during the Meiji Era.
Of course, the road to religious freedom was not a fast one. It all started with America making trade agreements with Japan. As the number of foreigners began to increase, Japan and America passed the Treaty of Amity & Commerce in 1858, which only allowed Americans to practice their religion and establish places of worship. Around this time, the practice of using fumi-e to out Christians was abolished as well. Although they werenât allowed to spread the religion, Christian clergymen began to pour into Japan, and 15 years later, in 1873, Japanese people were granted religious freedom, too. This didnât mean Japanese Christians werenât persecuted anymore, though. Christians were still considered a liability to the government, and politicians were concerned that Christians would be difficult to control or subdue. Even more damning was that many Christians did not recognize the divinity of the Emperor, and as the country began to colonize Asia, one of the opposing groups was, you guessed it, Christians! As nationalism started sweeping up Japan, Christians became seen as more and more of a disgrace to society. In other words, Japanese Christians were still very much considered âthe otherâ in their own country, but it would only get worse when Japan entered World War II.
Like with colonization, Japanese Christians were strongly against the war, much to the ire of more patriotic neighbors. Accounts of Christians receiving less rations or even being taken away by special forces are ample, and it wasnât much better in the army, either; Christian soldiers were blacklisted if they were discovered, and labelled as a risk to the regime. Those who disobeyed orders because of their faith were severely punished or tortured.Â
The shift towards acceptance began once Japan surrendered and, more importantly, the Emperor renounced his divinity, a huge blow to national pride. Post-war Japan was a difficult landscape to navigate, and under General MacArthurâs project to suppress Japanese nationalism, Japanâs entire identity was changed or reevaluated. Traditions and values people had maintained for generations meant nothing when faced with hunger and violence in this new, unfamiliar environment that was once their home. Many turned to religion for solace, and with the large presence of foreigners, Christianity started to become a more widely accepted religion.Â
In my interview, I was told that many Japanese people saw Christians as too moralistic, uncompromising, and soft. However, through my research for this article, I realized that, actually, Christians have been seen as rebels, insurgents, and in some ways, revolutionaries. They chose to embrace the unfamiliar over traditional Japanese values, and when they were ordered to disconnect from the foreign influence of the religion, they disobeyed and tried to preserve their faith as much as possible. For a country like Japan, whose people pride themselves in maintaining traditions for decades or even centuries, what the early Christians did was absolutely radical. There are many, many valid problems with organized religion, and I myself donât identify as Christian anymore despite my upbringing, but I am awed by the sheer perseverance of the Japanese Christians.Â
If you would like to learn more about Japanese Christians, you can find historically significant sights in Kyushu, like Oura Cathedral in Nagasaki, the oldest standing church in Japan. There are also several remote areas around Kyushu where kakure Christians practiced their faith in defiance of authority, such as Hirado island or the Goto islands.
Even though Christianity may never truly be a major religion in Japan, I hope and pray that the countryâs promise to grant religious freedom to everyone, citizens and foreigners, will never be broken. Amen.
I had a chance to write about a music artist I really love, and it will soon be published in Connect Magazine, which is a community driven project where expats living in Japan contribute articles about Japanese culture and everyday life. The issue my article will debut comes out in a few days. It is totally free to read and available online. Please enjoy below!
A Folkinâ Good Time: My Journey from Japanese Traditional Folk Music to 8-bit Technofolk
I stumbled upon Japanese traditional folk music the same way a horror film heroine might trip into a dark, deep pit in an old, creepy mansion: by accident.
And much like said heroine who suddenly wakes up in said mysterious, deep pit, I donât even know how I got here. The last thing I remember is wondering about Japanese instruments and typing in âJapanese traditional songsâ into a YouTube search bar, before being sucked in by the strums of shamisens and the dynamic vocals of Japanâs traditional folk singers.
Although itâs usually put under the umbrella term âminâyoâ, there is no exact name for the genre Japanese traditional folk music belongs to. Sometimes theyâre called inaka bushi (country melody), other times theyâre called inaka buri (country tunes) or even hinata uta (rural songs). However, I think minâyo, whose kanji translates to roughly âthe peopleâs chantâ, is a weirdly accurate description of these simple, yet intriguing songs (and for simplicityâs sake, Iâm going to be referring to them as minâyo from here on out).
 In the same way certain foods or adorable mascots are part of certain prefecturesâ identity, minâyo songs are another way for many regions in Japan to further distinguish themselves. Originally sung by lower class people, their purposes vary from work songs sung while toiling away in fields, to sacred religious chants performed during ceremonies. Many songs tend to have imagery of nature or details of everyday life, and often incorporate special dances or instruments during performances.
Take for example Japanâs oldest minâyo song: Kokiriko-bushi. Hailing from Gokayama village in Toyama prefecture, Kokiriko-bushi illustrates the natural flora and fauna of the village during the harvest season. A performance of Kokiriko-bushi is visually intriguing as well; performers move slowly across the stage in uniquely shaped straw hats, as others play the iconic binzasara instrument: an accordion-like apparatus consisting of many wooden slats that clack together to create the âdedereko-denâ chorus of the song.
I fell in love with how all these elements came together into a cohesive experience. More compelling, though, were the powerful emotions behind each song. Each one seemed to condense the essence of feelings like sadness, happiness, or loneliness in a way that you could empathize with, despite the language barrier.
My appreciation for minâyo grew extensively throughout college, and during long hours of nighttime studying or downtime between projects and papers, I often listened to minâyo playlists to keep me company. Whether it was the more New Age, emotional ballads of Ikue Asazaki, or lo-fi recordings of televised performances from the 90s, I listened to it all. I wasnât too picky, and even if I didnât always understand the words, I let myself get swept away by the vibrant energy each song and performer exuded.
Unfortunately, my college roommate and study buddies didnât quite share the same enthusiasm for minâyo, and I donât blame them. I completely understand that minâyo isnât exactly easy listening for a lot of people. It can be a bit grating at times, with tunes that donât follow traditional Western note progressions, not to mention the sometimes startling kakegoe (call-and-response) that seemingly jump out of nowhere.Â
Older Japanese folks didnât understand why I enjoyed the genre so much, either; even they found minâyo to be a relic of the past that didnât quite have the chops to withstand the more international appeal of modern-day songs. For a lot of people, minâyo was something that only a few Japanese people sang, and even then only to demonstrate Japanâs nostalgic, rustic charm. I found myself having to agree with them. It seemed that minâyo was reserved for special occasions, like cultural events or TV specials, and so many recordings I enjoyed were decades old. Perfect preservation of the genre seemed to be the goal, and innovation was limited, if present at all.
And then I discovered Omodaka.
I was looking for more minâyo to listen to on the Internet (as per usual), and during a mindless return to YouTubeâs homepage, I noticed a distinctive thumbnail.Â
A punchy, vibrant red background emblazoned with a stark white, minimalist graphic of an arrowhead flower; thatâs all there was to it. The title was equally as simple: âHietsuki Bushiâ, uploaded by âOmodakaâ. At the time, I had no idea what any of those words meant, but I was riding high on my minâyo video binge, so naturally I clicked.
Imagine my surprise when, instead of hearing the bare twangs of shamisen like I was expecting, I was hit with a lush, multi-layered 8-bit melody mingling with a classical guitarâs gentle strums. Before I could process what I was hearing, a loud, piercing, siren-like horn cut through, and jarring though it was, I only became even more entranced in whatever the hell YouTube just recommended me. I was totally immersed.
Then the vocals kicked in.
To hear the powerful voice of a trained traditional folk singer sing about a tragic love story from the Kamakura era was absolutely breathtaking, especially with the blips and thrums of the 8-bit chords accenting it every few measures. The singerâs notes swooped up and down with confidence, working alongside the digital landscape of the background music to convey the melancholic longing of the narrator. Iâd never listened to such a wonderful marriage between traditional and modern musical aesthetics before, and as soon as the video finished, I was already eager for the next song.
As it turns out, the skilled vocals Iâd heard on Hietsuki Bushi and on subsequent tracks belonged to classically trained folk singer, Akiko Kanazawa (whose min'yo rendition of the Beatlesâ âYellow Submarineâ is definitely worth checking out), but listening to her other works, it was clear that someone else had a hand in the skillful mixing of chiptunes and traditional folk standards I was hearing. After a few music videos and a deep-dive Internet investigation, I soon discovered that Omodaka was not just a one-off, eclectic minâyo mashup duo, but a collaborative project that combines traditional Japanese music with contemporary visual artists. But, behind all of it is one manâelectronic music producer and DJ, Soichi Terada.
 An accomplished house techno artist and founder of record label Far East Recording, Terada has enjoyed listening to minâyo music since childhood, but felt he âcouldnât say that [he enjoyed minâyo]â to his friends because they werenât interested in it. He experimented with minâyo/ house fusions, and over time, Terada developed a distinct sound that would define his label. Later on, spurred by a desire to collaborate with visual artist friends, Terada launched the Omodaka project in 2001.
The Omodaka project usually involves Teradaâs friends creating fantastical, even psychedelic, animated music videos for his âtechno folkâ songs (a term Terada has coined to describe this niche genre). My personal favorites are âYosowya-sanâ, with its side-scrolling 8-bit exploration of Japanâs gambling culture, and, of course, âHietsuki Bushiâ, an adventure of a love confession thwarted by portal jumping spacemen and a farmer/lion/bird chimera. Oh, and aliens. There are also several albums released under the Omodaka name too, each filled with songs beyond the wild, color bursting music videos.
Where the Omodaka project really shines, however, is during live performances. They are an unabashed bonanza of pure theatricality, with projections of Omodakaâs music videos flashing behind Terada as he waves around props like paper lanterns or bamboo flutes all throughout his set. Even Kanazawa makes an appearance during performances, singing to the audience virtually through the use of TV screens set up around the stage.Â
Especially striking is Teradaâs costume when he performs as Omodaka. Instead of his trademark, brightly colored shirts, Terada comes onstage wearing a white, plastic mask, a shaggy black wig, and miko (Japanese shrine maiden) religious robes. As Omodaka, Terada transforms into an uncanny, barely human, androgynous entity whose only goal seems to be to get the audienceâs blood pumping to some good olâ technofolk.
Best of all, when you look into the audience during an Omodaka show, it doesnât consist of solely geriatric Japanese; itâs diverse and, importantly, itâs young. Iâm certainly no expert in methods of preserving a cultural property like minâyo, but I think that Terada is taking a step in the right direction to make sure minâyo will stick around for a bit longer. Sure, perhaps some purists may condemn Teradaâs genre mixing as sacrilegious to everything traditional folk music stands for. However, when I see the audiences during Omodakaâs performances sway their bodies to Kanazawaâs trilling and yell back kakegoe to Terada, I feel that wonderful energy that drew me into minâyo in the first place. All I hope is that some of these people will also go back and listen to the music that led to the Omodaka project, and appreciate the unique sound of minâyo, too.
If you would like to check out the Omodaka project or Teradaâs other works (heâs composed music for video games as well!), I highly recommend looking at his labelâs YouTube channel: âfareastrecordingâ (all lower case, no space). If you search âOmodaka - Topicâ in the search bar, YouTube even has a curated playlist with Omodakaâs entire oeuvre! Omodaka is also on Spotify. Furthermore, Terada regularly updates a Twitter account which announces future performances and other exciting news, like the October 28th release of Omodakaâs newest album in five years!
The sound of rain hits grass and summertime cicadas chirp. An occasional drop of rain from the roof falls onto the wooden patio deck, a satisfying, solid thud resounding each time it collides onto the firm surface.
She continued to read, her back hunched over the low, lacquer wood desk. The sliding doors were wide open, letting in refreshing, cool air. The rain was certainly a welcome change from the otherwise muggy heat that dominated the summer. No one in the village had expected such strong rainfall so soon, though; typhoon season was still a few weeks away.
âHey⊠where do you think the rain comes from?â
She remained silent, head down, eyes trained only on her book.
âHey, câmon. I asked you a question.â
Concentrate. Ignore him.Â
âI saaaid, where do you think the rain comes from?â
Rain comes from condensation in clouds collecting to the point they canât fight against gravity and fall back to the ground. Ignore him.
She wasnât even reading anymore, just making sure that her eyes stayed on the matte, stark white pages of the book, at least until she found herself staring at the shiny, deep sienna glaze of the table. She snapped her head up to glare at her brother, who waggled her book smugly.
âGive it back,â she said, tone even.
âNot until you answer my question.â
âNo.â
âWell, then, I guess Iâll be reading this instead. Have fun reading something else,â he retorted. He opened the book, flipped to a random page with exaggerated delicacy, and rested his chin on one hand and lifted the book up to his eyes.Â
âHmmm, interesting, the use of Eulerâs formula and the complex exponential functionâŠwow I feel like a genius like you already, like Iâm the number one student in my entire prefecture- Wait, wait, I donât get this.âÂ
He turned the book towards her, pointing at the mathematical formula in question.
âHow does adding a one to a number make it zero? That doesnât make any sense.â He turned it back, squinting at the pages. âWhy would it go back to nothing? You put in all that equating and calculating for⊠nothing?Â
âI could explain if you let me finish-â She swiped at the book, but he dodged with such grace it must have been calculated. â-reading.â
âWoah, donât worry, donât worry. Iâll give it back. Just answer my first question. It canât be difficult for a genius, right?â
She huffed exasperatedly.Â
âFine. The rain comes from water vapors collecting in clouds until eventually they become so heavy they fall back to the ground. Then it can evaporate into the air again and restart the cycle,â she deadpanned. Her hand snapped forward, arm straight, palm upwards. âNow give me back my book.â
âInteresting theory. Now, I was thinking the rain was because of something else entirelyâŠâ He trailed off, looking away, but not before sneaking a coy glance at his sisterâs face. She could swear she saw a smirk, too.
Ugh, she knew it. But it would be no use fighting him, she thought as she reluctantly retracted her hand. He was dramatic as all hell, but it was only because he wanted attention. She would just have to sit through whatever act he had planned.
âAlright, in your opinion, where does the rain come from?â
His head snapped back towards her, his smirk twitching as if it were barely suppressing the urge to stretch across his entire face. He cleared his throat, and, with bright eyes, leaned conspiratorially forward. She sighed internally.
âRemember Ryujin?â
âYes.â
âI think thatâs where the rain comes from, Ryujin.â
What.
âI think it rains whenever he feels sad and cries,â he elaborated, âAnd it seems heâs really upset today.â
âReally? Thatâs just some country myth farmers believe in-â she started.
âBut he gets embarrassed when people see him being so emotional, so if weâre outside in the rain, heâll punish us by soaking us or making us sick,â he continued, seemingly oblivious to his sisterâs increasingly sour expression. âThatâs why we have to cover ourselves with raincoats or umbrellas, so that we can give Ryujin privacy.â
âOkay. Cool. Now give me back my book-â
Another swipe. Another failure.
âDo you know why he cries though?â
âNo. I donât care. I just want to read my book!â
He looked at her expectantly. She sighed, and crossed her arms. She was starting to reconsider if the book was worth the effort.
âOkay, fine. Why does he cry?â
âBecause he misses the earth so much.â
Oh. My Goood. That was enough, she was tired of whatever this pointless charade was, but it was clear he was just going to keep it up until the bitter end. In a last ditch effort, she tried to glare the book out of her brotherâs grasp. Unfortunately, years of exposure had left him immune to her intimidation tactics.
âWhy canât you just give me back my- ugh!â She threw her hands up. âI mean, that doesnât even make sense! Why would he miss earth, he still lives on earth-â
âWell wouldnât you be lonely too? Living alone? By yourself?â
She startled and looked at him. He still had a smile, but it had lost all of its mischievousness. There was something else behind it. Her stomach tightened. Before she could think, formulate a response, he continued talking.
âYou remember, right? How Ryujin used to live on earth as a plain old goldfish, but wanted to be more than that?â
She stayed quiet; he wasnât waiting for an answer.
 âSo he decided to swim up the big waterfall, so the gods could see how much he wanted to be up in the sky with all of them, too⊠and then he finally made it. He⊠he got to leave his pond as a dragon. He got to fly up.â
She was no longer looking at him, her gaze on the lacquer wood table. Her throat ached. The rain outside seemed to grow louder, almost to a roar; the cicadasâ cries were long gone.
âBut you know what the story doesnât tell you?
âIt doesnât tell you about how Ryujin felt after he got to be a dragon. How being up in the air wasnât anything like he thought it was. He missed his pond, and his friends, and he missed the rice fields with the old farmers who say âhelloâ with a weird accent. He missed⊠reading boring, stupid math books while Mom was making dinner, and watching the New Yearâs TV specials with his brother, and- and- and-â
She kept her head down, eyes trained on the table still.
There were deep, shaky breaths on the other side of the table. Then the sound of a throat clearing.
âRyujin⊠misses his old life, but he knows he canât go back. You canât just go back to your pond as a dragon. He knows he wouldnât fit in it; heâs changed too much, heâs not a goldfish anymore. So heâs stuck looking down at everything he loves, always apart from it. Thatâs. Thatâs why he cries. Thatâs where the rain comes from.â
Thud⊠Thud⊠ThudâŠÂ
She finally decided to lift her head to look across the table.
He was staring out the open doors, expressionless. His body seemed limp, except for his hand, still gripping her book.Â
She looked out the doors,too. The rain had made everything almost indistinguishable, silhouettes marred by the deluge attempting to drown all of them. In the distance, though, the mountainsâ presence was still there.
âYou know that⊠I canât stay here. If I want to succeed, I have to go to university away fromâŠÂ and-and Iâve never belonged here, you know? I mean-â She fumbled for words. âThere just arenât enough resources for-â
âWhatever. Go get your dumb book, genius.â
She saw her book fly from the living room and out of the doors, soaring past the dry refuge of the patio and straight into the yard, landing silently in the soaking grass.Â