Is Okinawa Just a Shopping Resort?

Ritsuki Kuninaka, OCU

Okinawa is presently a popular and well-known tourist spot in Japan. It has also become popular with other Asian countries recently. You might often hear various foreign languages spoken when you are at sightseeing spots such as Kokusai Street or at the many resort hotels. 7,170,000 visitors came to Okinawa in 2014. This was five times as many as the population of Okinawa. As for foreign visitors, 986,000 people arrived, and most of them arrived from nearby Asian counties such as Taiwan, Korea, Mainland China, and Hong Kong. Lately, lots of ferries, which Asian tourists ride, come to ports in Okinawa.

In this article, I will discuss what is so popular about Okinawa at present and argue that Okinawa must evolve its tourism in a way that highlights the long history, fascinating language, and rich culture of the indigenous people. These are the aspects of Okinawa that must be presented to the world more than the present commercialization and capital consumption that people come here for.

Last year, a word was selected to Buzzwords-of-the-year contest in Japan. It was “Bakugai,” which means bulk buying. The number of foreigners who visited Japan bought a lot of electronic appliances, Japanese foods, and goods and so on. The foreigners also did same thing in Okinawa. They gave Okinawa great benefit.

But about this, David Atkinson (2016) claimed that Japan tends to sell lots of things for cheap prices, but Japan doesn’t feature any true comfort for rich travelers. There are plenty of supermarkets, but no real boutiques. And when people want great Okinawan traditional crafts, they don’t know where to go to find them. So this means that if Okinawa increases these shops (and awareness of them), then Okinawa will add another yet purpose for various tourists to come and enjoy.

Recently, Aeonmall Rycom Okinawa was built last year in Kitatakagusuku Village while a major San A mall is being built in Urasoe City, which is to open by 2022. Rycom immediately became a new and popular sightseeing spot. The San A, no doubt, will be in the same position as well. But there are already a lot of huge malls in Japan and the rest of the world.

Okinawa must increase spots where people can actually feel “Okinawa,” not just reproduce places that other destinations offer. In France, many visitors visit the country again and again because being there makes people feel “France” through the atmosphere, from the beautiful views and the stunning architecture. France can’t be felt in other places. France has its own unique charm. However, Okinawa has traditional buildings like Shuri castle as well, and it can’t seem to capture visitors’ imagination and interest. Why is this is so?

David Atkinson (2016) said that, “Shuri castle has nothing. When guests come to your house, nobody makes inside of the house empty and receive without meal and drink. I think Shuri castle had a lot of ceremonies every day. Just showing videos doesn’t bring any employments. The castle is a cultural asset but not a culture.” And, he also said, “when you explain places or things, you have to care that just translating to English from Japanese doesn’t mean. It is more important to translate freely.” Panels that are for explanation in Shuri castle are very short. They can’t really tell visitors what had happened there and why they were so important. Thus, the panels should include more information to help visitors understand more thoroughly their significance.

If Okinawa improves these things, the island could change the image to a “cultural island” from a “shopping resort.” So far, especially Asian tourists come to Okinawa, but if it turns into a “cultural island,” we can expect it to attract new tourists from different regions such as Europe, Australia, and America and so on. These areas are not close to Okinawa. David Atkinson (2016) says that tourists who come from far countries tend to stay long. And they have much time, so they look around the nature, culture and history. If tourists stay even 1 day long, it brings great economic effect to Okinawa. Economic ripple effect increase 200 million yen and about three thousand people are employed (2014).

At last, present-day Okinawa hasn’t been seen as the true Okinawa of history. But this island has its own unique traditional culture and history and so on. If Okinawa is accepted as a “cultural island” not just some “shopping resort,” many tourists from lots of other countries will come. And, this renewed interest will have a positive effect on the economy in Okinawa. Thus, Okinawa must evolve its tourism in a way that highlights the long history, fascinating language, and rich culture of the indigenous people.

Sources

David Atkinson (March 2016). 「首里城は空っぽ」？沖縄観光の課題とは　Retrieved from 

  http://www.okinawatimes.co.jp/article.php?id=157130

David Atkinson (February 2016) 訪日客「おもてなし」の極意

  Retrieved from http://www.asahi.com/articles/ASJ18420KJ18UCVL00H.html

湧上　敦夫（2014）沖縄経済と観光 Retrieved from 沖縄経済入門　沖縄国際大学経済学科編

The Crisis of Minority Languages

by Mao Chinen

It is said that there are 6,000 to 7,000 languages in the world, but some languages about 2,500 are exposed to crises of extinction now. Languages that face the possibility of extinction are divided into four kinds by the UNESCO. There are four levels in evaluation of extinction risk: “Vulnerable,” ”Definitely Endangered,” “Severely Endangered,” and “Critically Endangered.” There are eight languages in Japan identified as candidates for extinction; Uchinaguchi corresponds to “Definitely Endangered” (Hayashi 2014). Uchinaguchi is an indigenous language of Okinawa. It was once widely used by the people Okinawa. However, Uchinaguchi is near extinction. What happened to Uchinaguchi? Unfortunately, it is true that minority languages including Uchinaguchi have been vanishing away. Minority languages should be protected. Firstly, if a minority language vanishes, the speakers of the language of identity will be disappeared. Secondly, the human rights of speakers of minority language will be lost. Finally, diversity of thought will be diminished. Today, I will use Uchinaguchi as an example and highlight the importance of saving minority languages.

First, language is connected to a person’s identity. Minority languages that disappear mean the speakers identity also disappeared. Okinawan people who are called “Uchinanchu” speak both Japanese and Uchinaguchi. However, today, people use less Uchinaguchi in spite of living in Okinawa. Strictly speaking, they often use a language that is a mix of Uchinaguchi and Japanese. As a result, the history and identity of Uchinanchu fades away. If someone asks Okinawans “What is your nationality?” most people probably say “Japanese,” not “Uchinanchu.” Their answers suggest that the culture and language of Uchinanchu is vanishing. Language is associated deeply with one's identity because language also expresses the identity of the person at the same time it is difficult to understand many things if identity is not established. For a language to go extinct would lead to the destruction of the identity of a person.

Second, human rights of speakers of minority language would be lost by vanishing minority language or prohibiting people from using it. During World War II, Okinawan people were banned from using Uchinaguchi. If an Okinawan used Uchinaguchi, Japanese people and soldiers suspected them of being spies. Some Uchinanchu were even killed by the soldiers. And then, if a student spoke it in school, he was punished and had to stand in the school’s main corridor with placard hanging from his neck, identifying him with a dialect card. This card signified disobedience. Not only in war, but also after the war, “The dialect crusade” was carried out. In 1972, Okinawa became a part of Japan, and the Japanese government thought that the dialect should be removed from Okinawa. A dialect removing movement continued until Okinawa was returned to Japan.

Finally, the removal of language means that diversity of thought will be diminished. Of course, if there is only one language in the world, it is easy to communicate with each other. When we meet a person for the first time, a common language is good for us. However, when we engage in thoughtful introspection and critical reflection, we also return to our native language which allows us to access the memories of experience in our culture. This kind of thinking is very different from communicating socially with other people. If one’s culture is different from another’s, the way of thinking is also different. Culture is also associated with language and our ways of thinking (Kawabata　2012). Okinawan people have a unique culture. They have a word, “Nankuru-naisa.” The word means “Don’t worry, be happy!”

Thus, there are a lot of cheerful and friendly people in Okinawa. But if Uchinaguchi is expelled from the world of living languages, our culture and our way of thinking will be lost forever. Extremely speaking, there won’t be any more persons in the world who are cheerful and friendly in the particular ways that we are!

In conclusion, there are other languages that are in danger of becoming extinct. Cornish used in England, Boruca used in Costa Rica and so on. These two languages are corresponded to “Critically Endangered.” In other words, these languages are even more likely to become extinct than “Uchinaguchi.” What should we do to protect these languages? The method that we do to prevent minority language from disappearing is certainly to participate in “Endangered-language movement,” and listen to the local radio and talk to native speakers of minority language. If you think and move consciously, the world will be able to change in positive ways!

References

A. Hayashi (2014). “It is not other people’s affairs. What are five world languages in the crisis of the extinction and reason?” Triport-campathy travel magazine retrieved January 3,　2016　from　CAL　database　at

http://blog.compathy.net/2014/05/29/languages-in-danger/

H. Kawabata (2012). “Why do we have to protect seriously endangered language?” National geographic retrieve January 12, 2016 from CAL database at

http://natgeo.nikkeibp.co.jp/nng/article/20120702/314563/?P=3

Hajichi in Okinawa

Kiyora Kawamitsu, OCU

Today, many young people in Japan wear tattoos as a kind of fashion statement. However, some Japanese people still don’t have a good impression of tattoos. Until about 150 years ago, Okinawa had a tattoo culture that was called “Hajichi.” Women used bamboo and ink to tattoo themselves. It was the fashion and also a sign that a woman was engaged to be married. Women also used tattoos to protect themselves from the men of Satsuma, who did not go near women with tattoos. After the Ryukyu Kingdom was annexed by Japan, the practice of Hajichi tattooing was banned by the Japanese government, so that part of the local culture died out.

Source: http://minagahet.blogspot.jp/

Until about 150 years ago, Hajichi tattooing was part of the Okinawan culture. Most people in Okinawa, it seems, don’t know that now, and they may be surprised to hear that tattooing was once very popular in Okinawa. Hajichi in English means “nudging with a needle.” Women used to use shaped bamboo as a needle and ink when they got a tattoo on their arms and back of hands. There was no antiseptic available, so they used Awamori in place of isopropyl alcohol. And, there were experts in tattooing Hajichi who were called Hajicha-. They knew all of the meanings in the various marks and the trendy styles of Hajichi.

Hajichi tattoos were mainly meant for women. There were three reasons why women sought the Hajichi. The first one was fashion. The cost to get Hajichi was so expensive. Therefore, young women worked hard to save money for get the tattoos. And the second one is a symbol that they got married and were coming of age. And the last one is to protect themselves. Okinawa was invaded by Satsuma in 1609. The people of Satsuma trafficked Okinawan women. Therefore, Okinawan women received tattoos in order to protect themselves from the people of Satsuma who didn’t like tattoos.

Source: www.pininterest.com

Hajichi tattooing was banned by the Japanese government in 1899. The Japanese government thought Hajichi was barbaric and made a bottleneck to integrate Okinawa into Japan. However, some local people refused to obey the ban of Hajichi. They got tattoos without Japanese government seeing. And now, there are few old women still alive who have Hajichi on their arms and the backs of their hands. This means Okinawan Hajichi culture is going to disappear in our lifetime.

A new kind of tattooing is now becoming fashionable among the young people and some Japanese people who like traditional fashion still don’t have a good impression of it. Meanwhile, in Okinawa, Hajichi is one of the Okinawan traditions and there are still a few old women alive who have Hajichi. As this unique Okinawan tradition fades away, some people are still trying to preserve the Okinawan tattoo culture.