The Chrysanthemum And The Sword Analysis

There is a quote that I think is fitting for the challenge that Benedict was given in writing The Chrysanthemum and the Sword, which is “There are two kinds of opportunities: one which we chance upon, the other which we create. In time of great difficulty, one must not fail to create his opportunity”, (Takamori Saigo, 1989: 28). When Benedict was given the opportunity to do an ethnography, she was made to do so during a time of great difficulty. She was unable to go on a field trip to Japan to observe in person the Japanese culture the way that most anthropologists normally would have due to World War II. She created her opportunity to make an impact on the way that Americans viewed and understood Japan and its people. Throughout her book,
Save for a select few, the Japanese would sacrifice their lives to protect their virtue before surrendering themselves. This is why most Japanese prisoners of war came from those who were injured or unconscious. Once they became prisoners of war, they completely changed their attitude (though some were unwilling) and would help the Americans if they required it. This type of about face was shocking to the Americans as it was unexpected and so unlike our own culture. What the soldiers did not understand was that it was so against the Japanese virtue to be taken prisoner of war, they knew that they would be unable to return home due to the shame that was placed on them for failing to follow their duty to do everything for their country, including die, before being taken prisoner, which is why they then changed and became willing to help the soldiers and become model prisoners. The willingness of the Japanese to sacrifice themselves not only stems from their virtue, but also the on they wear to the Emperor. The duty that the Japanese have is extensive, and there are many different
Benedict states that “On not only means obligation, but also debt, loyalty, kindness and love, and debt in Japan has to be carried the best an individual can” (1989). The word on doesn’t translate properly into English as there is no word within our language that translate into everything on stands for. The English word obligation is the closest our language can get, but even that does not do justice to all of the meanings that on entails. Benedict explains the attitude about indebtedness by giving an example of a word that the Japanese use and is stronger than thank you. That word is katajikenai, and it is written with the meaning ‘insult,’ or ‘loss of face’. Explaining its actual meaning that could be literally translated to both ‘I am insulted’ and ‘I am grateful’. Benedict demonstrates the separation between guilt cultures and shame cultures.
Some important terms that Benedict provides us with are: Ko on which is an on received from the Emperor; Oya on: On received from the parents; Gimu: the fullest repayment of these obligations; Chu: Duty to the Emperor, the law, Japan; ko: duty to parents and ancestors; Giri: these debts are regarded as to be repaired with mathematical evidence to the favor received and there are time limits (1989:116). From the little duties we can see how on, gimu, giri, chu and ko show the characteristics of Japanese people and how their behavior