boys will be boys

whether one looks at fighters or lovers, men engaged in the dramatic arts or simply men engaged in just about anything, one can clearly see that the image a man must show to the public depends largely on where he's from. this is the idea explored by jeffrey yang, of harvard.*

though the image of "he-man," in the west, seems ubiquitous, "Our findings suggest that Western men have a distorted view of what they ideally should look like, whereas men in Taiwan don't seem to have this problem," says Harrison Pope Jr., a professor of psychiatry at Harvard Medical School.

"Disorders of body image, including a pathological preoccupation with muscularity, are growing increasingly common among Western males, notes Chi-Fu Jeffrey Yang, a Harvard senior. "By contrast, such male body-image problems appear to be rare in Asian societies."

A few years ago, [Pope] and several colleagues gave a computerized test to male college students in the United States, France, and Austria. The students could adjust images of male bodies through 10 layers of muscle and 10 levels of fat. Asked to build bodies they thought would attract women, the males consistently layered on a lot more muscle than females preferred when they looked at the images. The Leonardo DiCaprio types were judged more appealing than the Sylvester Stallones.

The tests revealed that Taiwanese men show less dissatisfaction with their bodies than Westerners. They did not add as much muscle to build an idealized body. And they added a scant five pounds to make a body they thought would be a woman's ideal.

To reach their ideal, more and more Western men are resorting to anabolic steroids. The Taiwanese men Yang talked with had heard of the drugs but did not know anyone who actually used them.

What accounts for the difference in body images and drug use between East and West? Yang, Pope, and Gray propose a combination of three possible answers in their report, which appears in the February issue of the American Journal of Psychiatry.

Chinese culture places less emphasis on muscle as a measure of masculinity. Also, Asian men are less exposed to the unending images of pecs, abs, biceps, and triceps common in Western media. Finally, Taiwanese men retain a tighter grip on the traditional roles of household and corporate masters than men in the United States and other Western countries.

Western societies have equated muscles with masculinity from Greek and Roman statuary to modern television and print ads. There has been no such emphasis in Asia.

Although a macho tradition exists in China, Yang notes, "a cerebral male tradition is dominant. In this tradition, masculinity is composed both of wen, having core meanings centering around literacy and cultural attainment, and wu, having core meanings of martial, military, force, and power. Wen is more highly regarded."

Yang, Gray, and Pope also call attention to other research showing that Asian cultures are being invaded by Western patterns of body dissatisfaction among women.

Two studies have shown that normal-weight women in Hong Kong and Polynesia want to be thinner. Another investigation in Fiji found striking increases in body dissatisfaction among adolescent girls in Fiji after television became widely available.

for what is already lost

LETTER FROM CRANBERRY ISLAND

Today in a meadow beside the sea
I knelt among sea rocket
and lupine
as a deer I’d startled
flipped heels up

and bounded
into the spruce grove.
Prebbles cove,
the beach of stones
glistening and smooth from the pummel of waves.

And I, who understand pounding,
wanted to walk into the sea, to rock there.

At the far edge of my life
on an island four hundred miles
from home, I lean against
an uncurtained window,
and all my grief

for what is already lost,
for what it may get too late to find,
jostles up against how much
I continue anyway to love the world.

I am tired of wanting to sleep beyond waking —
tired of the numbing that is no better than death,

But here on the sill,
stones oval as eggs —

blue, gray, black,

a whole row of them —
glow in the afternoon light

and here, across the meadow,

light enfolds even the least

small running creature.

And here. And here. And here.

More light, great sheets of saving light

surge and flash — green, coral, cerulean —
off the turbulent
white-capped waters.

Patricia Fargnoli

from Necessary Light

"on the level"?

we've looked at various possible explanations for why eastern and western art are different in the ways they are... we've looked at writing, we've looked at religion, we've looked at topography, we've looked at trees, and today we'll look at some attitude differences that may explain some effects.

what i found myself wondering about were the qualities of directness and indirectness in the two cultures -- could they have an effect on the art?

here's something i found that i thought was very interesting:

Some cul- tures, such as in the Australia, US, Germany and Britain, generally value a direct style of communication. They like to “get down to business,” “cut to the chase,” and “get to the point”. They do not feel offended or shamed by the kind of direct statements that might be considered offensive in indirect cultures such as in Asia.

In fact, when things are not stated directly, people from direct cultures (such as Australian co-workers) can become confused and frustrated, and might not understand the message at all. They are used to communicating with people whose maxims are “say what you mean, and mean what you say” and “let your ‘yes’ be ‘yes’ and your ‘no’ be ‘no.’” In these cultures, being direct is how people show respect.

In cultures that use an indirect communication style, such as India, China, Japan, and other Asian cultures, it is very common to encounter situations where people communicate in a way that would not cause someone to lose face. Thus, communication happens indirectly.

Messages are subtly implied rather than explicitly stated, and people are accustomed to reading between the lines for the message. Words such as “perhaps” and “maybe” are often code for “no,” since saying “no” could risk shaming someone. In these cul- tures, being indirect is how people show respect.

Those from indirect cul- tures think of their own style as polite and face-saving, and sometimes see direct communication as rude, blunt and overly aggressive. Those from direct cultures think of their style as open and honest, and sometimes think of indirect communication as “beating around the bush” and a sign that the communicator is trying to be difficult, shifty, or maddeningly vague.

this is all in the context of training people in different parts of the world, who must interact every day, how to do it.

Akio Morita (co-founder of SONY) once said that when Westerners “ask questions or express an opinion, they want to know right away whether the other party agrees or opposes them. So in English, ‘yes’ or ‘no’ comes first.

We Japanese prefer to save the ‘yes’ or ‘no’ for last. Particularly when the answer is ‘no,’ we put off saying that as long as possible, and they find that exasperating.”

Each of us intrinsically feels that our style is the “right” style, and the other is the “wrong” style – but in the end, it’s not a matter of right or wrong, but of getting on the same wavelength. ☆

so what do you think? might these very different communication styles be part of why, in so much of japanese art, things, people, landscapes, veer, gracefully sidestep, rather than approaching the viewer 'head on.'

can this also explain the works' simplicity or asymmetrical nature? and does it even explain these glorious diagonals or is the argument 'far fetched'? since you and i are likely to never come 'face-to-face,' we are not likely to see 'eye-to-eye.' nor shall we 'butt heads.'

i can face that.

la vie en rose

The passion for mountains and mountaineering has a long tradition among Japanese printmakers. The ascetic Hiroshi Yoshida is maybe the most famous one. He was a passionate mountaineer and world traveler who had portrayed his personal experience in many woodblock prints of mountain landscapes.

During his short stop-over in Europe Hiroshi Yoshida had made sketches for two famous prints of mountain views in Switzerland - Mt. Matterhorn at daylight and a second version at night time - both made in 1925.

His son Toshi Yoshida had inherited his father's love for the mountains. Also quite a few of the sosaku hanga artists were avid trekkers like the arduous Azechi Umetaro or the less ambitious hiker Masao Maeda ("The finest panoramas are down in the middle heights.").

Passionate hikers and mountaineers know that each mountain region has its own individual character. A mountain landscape in Nepal is different from Switzerland. And the mountains in South Tyrol have their own specific personality. 1

かたつぶりそろそろ登れ富士の山
katatsuburi soro-soro nobore fuji no yama

little snail
inch by inch, climb
Mount Fuji!

The highest and most sacred of Japan's peaks, Mount Fuji, was the home of the great kami-sama or gods. Buddhists believed it was a mystical gateway between earth and heaven. Climbing it was a sacred pilgrimage. However, not everyone could make the climb. Therefore, imitation Mount Fujis (small, sculpted hills) were built at various temples so that one could reap spiritual benefit by climbing them. Issa's snail is climbing one of these pseudo-mountains. 2

it fascinates me, how if an artist is about to represent a mountain range, they will often focus on the same peak. as in the grand canyon. here is the astonishing 'horn' of the 'matter' (meadow) -- it's unmistakable. then there's the awfully similar 'yari' (spear) gataga (mountain). and the two-peaked landmark in the jungfraubahn (young woman's way).

and how similar are the styles of the western posters and the eastern prints.
were the aims of both as similar as they might seem? as we've seen, many of the prints coming out of japan, particularly during the meiji era, were 'selling' a japan of the past. and the travel posters were often selling similar dreams as well.

it has been said, Switzerland doesn’t exist but is rather an invention of the Swiss graphic designers. 4 as long as dreams sell better than reality, i guess the world will continue to be rendered for us in rose.

au clair de la lune

- 1 -
Au clair de la lune
Mon ami Pierrot
Prête-moi ta plume
Pour écrire un mot
Ma chandelle est morte
Je n'ai plus de feu
Ouvre-moi ta porte
Pour l'amour de Dieu.








- 2 -
Au clair de la lune
Pierrot répondit
Je n'ai pas de plume
Je suis dans mon lit
Va chez la voisine
Je crois qu'elle y est
Car dans sa cuisine
On bat le briquet.

- 3 -
Au clair de la lune
L'aimable Lisa
Frappe chez la brune
Elle répond soudain
Qui frappe de la sorte?
Il dit à son tour
Ouvrez votre porte
Pour le Dieu d'amour.


- 4 -
Au clair
de la lune
On n'y voit
qu'un peu
On cherche
la plume
On cherche
du feu
En cherchant d'la sorte
Je n'sais c'qu'on trouva
Mais je sais qu' la porte
Sur eux se ferma.


écouter:
Chanson enfantine du XVIIIe siècle
Interprète: Yvonne Printemps (1931)