Course:CSIS200/2024/Social Stratification, Cognitions, and Gay Perceptions though Shinjuku Ni Chome
Introduction
Over the Summer break, I had gone on a trip to Japan lasting 2 months to see my relatives. During this period, I toured around Tokyo relentlessly. What caught my attention or lack of attention in this case is the non-existent gay symbolism and culture all throughout the city. In populous North American cities, gay symbols and representations are often present which is why in my mind, it felt abnormal when it was no longer there. A conclusion I drew from this observation is that Japanese society is lacking representation of gay culture and therefore more intolerant due to lack of exposure.
Tokyo hosts the district with the world’s highest density of gay and lesbian bars called Shinjuku Ni Chome[1]. However despite this, awareness on said topics are seldom and there is an absence of influence in the district throughout the city. Queer establishments and communities have been grouped up within one district; casted away from the heteronormative society. This is why symbols such as the Torii Gate up in front of Aiiro Cafe located in Shinjuku Ni Chome are so paramount to spread exposure to the presence LGBTQ+ people and normalize the communities existence.
History of Shinjuku Ni Chome
Ever since the Seventeenth Century, the Shinjuku area has been a crucial district in Tokyo. During the Meiji era, Shinjuku Ni Chome went through rapid urban gentrification and by the beginning of the Twentieth Century, the district had become synonymous for being an entertainment hub; accommodating many theatres, restaurants and other establishments.
A Post War Shift
As a result of the Tokyo Air Raids, Shinjuku Ni Chome was heavily impacted by the Second World War. While Tokyo focused on rebuilding itself, small bars, restaurants and cabarets developed within the district. By the 1960’s, the area had connotations alluding to being a gathering place for LGBTQ+ communities[2].
The Modern Ni Chome
As the district continued to urbanize, it had become more and more evident that Shinjuku Ni Chome is the most prominent LGBTQ+ district in Japan and queer establishments catering specifically to gay men such as “Ai no ie” had blossomed[3]. In addition to nightlife, the area had become an epicenter for activism and community building. Organizations advocating for queer rights often held meetings in Ni Chome, and the district became a focal point for movements such as the push for HIV/AIDS awareness. Currently, Shinjuku Ni Chome faces hardships such as an increase in rent, and the commercialization of the area, which target the existence of smaller, community based businesses.
Perceptions of LGBTQ+ in Japan
Despite the presence of Shinjuku Ni Chome, Japan continues to lack queer representation in the country's landscape and ranks a low 53rd on the LGBTI (lesbian, gay, bisexual, transgender, and/or intersex) Global Acceptance Index (GAI)[4]. In that regard, for a first world country it is lagging behind and the lowest of the G7 nations. A major contributor to this “intolerance” involves the social rejection of the people who are different; in this case, sexual orientation[5].
Commercial Traditions
In Japan, public events such as Valentine’s Day and White Day (women give chocolates to men on Valentine’s Day, and men reciprocate on White Day), traditionally reinforce strict gender norms[6]. With the Japanese concept of Giri (duty or obligation) women often feel compelled to give chocolates not out of romantic interest but as a social obligation to colleagues or superiors, reinforcing a hierarchical and gendered social structure. These events do not typically acknowledge or include non-heteronormative relationships, sidelining LGBTQ+ narratives and nontraditional expressions of affection or gratitude. The highly gendered marketing and societal expectations around these holidays leave little room for deviation. Effort to rework to integrate gender neutral or inclusive celebrations should be promoted.
Individualistic vs collectivist society
Japan, notorious for being a prime case of a collectivist society, highly encourages individuals to trust the in-groups more than the out-groups. Putting an emphasis on trust, a member of a collectivist society feels a greater sense of security within established networks yet, are more distrustful of members outside of that said network[7]. It can be very challenging for the people who differ from the widely homogenous heteronormative population to live without intolerance in a collectivist society of Japan as by one’s sexual orientation alone, they would be put into the out-group.
Perceptions in a Collectivist Society
Being placed in the out-group will cause distrust within the general in-group; for being dissimilar. Individualist cultures are often characterized as being more lenient with permissive attitudes towards behaviors that deviate from the societal norm. On the other hand, collectivist societies have rigid and formal disciplinary characteristics with an overall intolerance for deviation. In this case homosexual individuals would be perceived as not adhering to the general norm, and their actions would be met with hostility[8]. Which inherently means that a deeply entrenched acceptance of traditional masculine and feminine gender roles strongly impacts the disapproval of any deviation of that sort.
"A man can only feel discrimination if he is out of the closet."
An anonymous gay teacher from Shizuoka expresses “A man can only feel discrimination if he is out of the closet, when ordinary people know he is gay.” As homosexuality in Japan is not mentioned in legal means; law puts emphasis on factors such as family, reproduction and social control, therefore it has seldom been perceived as indecent. Homosexuals are condemned only because they do not conform to social standards which are perceived as not fulfilling their An anonymous gay teacher from Shizuoka expresses social duties. Anti homosexual campaigns were only born after social disturbances occurred, and not directly against homosexuality itself[9]. The concept of coming out as an act of liberation is less emphasized compared to the West and the Japanese school of thought is informed by collectivist values that prioritize social harmony over individual assertion.
Real Life Tokyo Street Interview by Miyachi
From 2:14 - 2:49, A negative perception regarding Shinjuku Ni Chome is revealed
Exploring the Methods of Indirect Expression Through Language
Many Japanese LGBTQ+ individuals navigate societal expectations through discretion and indirect methods of expression in identity. With Japanese being a very nuance heavy language, members of the LGBTQ+ community use vague or indirect phrases to reference their relationships or identities. Rather than deliberately stating they have a same-sex partner, gender neutral vocabulary is utilized. For example, words such as partner (パートナー) or lover (恋人) still convey likewise definitions as their opposite sex counterparts but without the gender specific connotations, avoiding confrontation.
Nuanced Grammar
Many LGBTQ+ people in Japan are selectively out to trusted friends or supportive communities while still maintaining discretion in more formal, traditional settings like in a workplace environment or family gatherings. The element of sentence final particles in Japanese can drastically change the tone of a phrase and denote a lot about the speaker's identity. More specifically, a pertinent branch of the grammar pattern “sentence final particles” Onee Kotoba (お姉言葉) meaning “elder sister language” is a dialect of Japanese conveyed with particular sentence final particles that are colloquially used by older women and the gay community in Japan. Onee Kotoba is characterized by feminine methods of speech, playful vocabulary and flair[11]. By communicating with this type of dialect, gay individuals in Japan create solidarity within the community.
The Code Switch
Operating through selective outness, gay individuals in Japan would code switch between Onee Kotoba and Standard Dialect Japanese. Depending on the speaker’s desired impression and level of comfort, expressing through the means of Onee Kotoba is a way one’s identity can be expressed and aid in the bonding with other LGBTQ+ community members. On the other hand, code switching into Standard Dialect helps with blending in the heteronormative society to avoid social stigma.
Standardized Japanese Miseducation
Controlled by the Ministry of Education, the nationwide Japanese curriculum prioritizes uniformity, traditional values, and preparation for standardized tests over discussions on social issues. The environment further discourages the inclusion of conceivably contentious topics and educators feel unprepared to deal with such subjects. This creates a negative feedback loop that burdens the implementation of education on social issues into the standardized curriculum.
When compared to the United States, the daily average for homework during secondary school is higher by 1.5 hours and as a current prerequisite, a student is required to take 2 more mathematics courses and 4 more additional years of second language learning. Furthermore, the Japanese centralized school curriculum is only focused on the lens of Japan while Western curriculums explore the issues, history and culture of alternative countries in addition to their own.[12] The limited education inadvertently reinforces pre existing biases and hinders the ability to be empathetic. Schools should incorporate LGBTQ+ subjects into their curriculum providing accurate and suitable age appropriate information. Currently change is often slow and limited in scope.
Recognizing LGBTQ+ Symbols
Significant Lgbtq+ symbols are crucial as it fosters visibility to move toward the direction of conformity. In collectivist societies like Japan, visible symbols promote awareness and solidarity through a non-confrontational method. These symbols act as safe markers of identity, providing marginalized individuals with a sense of belonging without obliging them to stand against prevailing societal expectations directly. In other words, they conjure opportunities for discussion and education on LGBTQ+ experiences through a manner aligned with the cultural value of maintaining harmony. In shedding light on said symbols, Japanese society can progressively familiarize LGBTQ+ identities and correct stereotypes; eventually contributing to a further accepting environment vis-a-vis respecting collectivist values with Aiiro Cafe’s Torii Gate being a foremost example.
The Torii Gate
The Torii Gate is a distinct, unique symbol of Shinto, Japan’s indigenous religion. As one of the most long standing and traditional monuments in Japanese culture, the Torii Gate has been prevalent for more than one thousand years. It marks the barrier between the ordinary world and the sacred realm of the Kami (commonly known as spirits) worshiped at the Shinto Shrine. From the mundane to the sacred, when one passes through the Torii Gate, they become symbolically cleansed; to be prepared to traverse the sacred space ahead[13]. A delineation of a profound spiritual and culturally significant connection to the Japanese citizens.
Aiiro Café (愛色カフェ)
Third places such as cafés, bars, or clubs specifically catering to LGBTQ+ patrons especially in Tokyo's Shinjuku Ni Chome district, provide open spaces for people to connect and uniquely be themselves without any worries of societal pressures. Aiiro Café meaning “love café”, located in the heart of Shinjuku Ni Chome is an amicably welcoming, open-air café where LGBTQ+ individuals and allies can gather together and interconnect. It is a pioneer when it comes to being a part of Ni Chome’s nightlife culture, spotlighting many performances by drag queens and go go dancers.
Aiiro Café's Torii Gate
The Torii Gate at Aiiro Café stands as a monumental symbol for Japan's LGBTQ+ community, embodying cultural harmony, inclusivity, and resilience. Traditionally, Torii Gates mark the boundary between the ordinary and the sacred, offering sanctuary and spiritual purification. At Aiiro Café, this symbolism is reimagined to create a space of acceptance and freedom where LGBTQ+ individuals can express themselves authentically without fear of societal judgment. The bright red color of the Torii Gate, traditionally believed to ward off evil spirits, takes on a new essence. It symbolically protects and welcomes LGBTQ+ individuals into a sanctuary of safety and self-expression, allowing them to pass through with a good conscience. This transforms the gate into a link between tradition and modern inclusivity.
Driving Change
By placing a widely regarded traditional Japanese symbol in a nontraditional context, Aiiro Café discretely challenges societal norms while preserving respect for Japan’s cultural heritage. The Torii Gates presence encourages diversity and inclusion without creating an entirely novel LGBTQ+ symbol, making it a subtle yet impactful statement of acceptance. It harmonizes Japan's deeply rooted traditions with the need for societal progress, highlighting the community's resilience and the broader push for visibility and acceptance. In a culture where LGBTQ+ topics are often approached indirectly, the Torii Gate serves as a vessel of symbolic defiance, reappropriating an iconic symbol to convey pride, diversity, and the right to belong. Its inclusion at Aiiro Café reflects the broader ways in which Japan’s LGBTQ+ community navigates around societal expectations; through indirect yet powerful expressions of identity and pride. This Torii Gate encapsulates the community’s progress and resilience while bridging the gap between modern diversity and traditional respect.
Gradual Steps Forward
In recent times, Japan has made incremental progress in integrating LGBTQ+ social topics however, hurdles persist. Legal recognition, such as certain municipalities issuing partnership certificates for same-sex couples, signifies growing awareness[14]. However, these certificates lack legal enforceability, and nationwide issues like the absence of marriage equality and limited legal protections against discrimination highlight ongoing barriers. On a more positive note , when compared to the last quarterly report of the Global Acceptance Index (GAI) with an overall score of 4.9, this quarter reports a score of 5.26. While continuing to be the lowest scoring out of the G7 nations, improvements should be considered. Raising awareness in Japan requires engaging with its cultural framework. For example, public events such as Valentine’s Day and White Day, which traditionally reinforce strict gender norms (women give chocolates to men on Valentine’s Day, and men reciprocate on White Day), could be reworked to promote gender-neutral or inclusive celebrations. Such shifts in widely recognized traditions could challenge more constrained expectations subtly, engaging conversations about equality and inclusion. Educational campaigns, representation in media, and pride events like Tokyo Rainbow Pride also play pivotal roles in fostering societal change.
Conclusion
Japan's evolving relationship with LGBTQ+ topics reveals a complex interplay between deeply rooted traditions and the push for modern inclusivity. Districts like Shinjuku Ni Chome and symbols like Aiiro Café's Torii Gate serve as vital pillars of progress, subtly challenging societal norms while maintaining cultural harmony. The challenges faced, including strict gender norms, minimal representation, and the collectivist rejection of "out-groups," stress the importance of awareness, and education. Incremental improvements suggest a positive trajectory. However, much work remains to nurture a society where all individuals can live openly and authentically, free from stigma and discrimination. By addressing societal attitudes, rethinking traditional customs, and amplifying LGBTQ+ voices, Japan can continue its journey toward a more inclusive and equitable future.
About Me
My name is Allan Fujishima, a second year student in the Faculty of Arts at the University of British Columbia. I was born and lived in Tokyo, Japan (2005 - 2010) and was raised in Toronto (2010 - 2023), then came to study in Vancouver for university. With lived experience in both countries (Canada, Japan), I often brainstormed topics within CSIS 200 through the lens of the cultures of both said countries. This led me to contrast and compare the differences in the two to analyze their pros and cons. What further ignited my interest more specifically in Japanese perceptions on LGBTQ+ was a new friend I made this term who grew up Gay in Japan. In conversing with him, I got to educate myself about his experiences and how it has shaped his identity, which helped me in thinking about ideas for this paper. It was a very enriching experience and I hope to use this knowledge to further diversify my thinking in the near future.
References
- ↑ Reuters (9 Dec 2023). "Tokyo's LGBTQ district sees surge in new bars: 'Ni-chome is special'". scmp.
- ↑ Linehan, Alice (1 April 2021). "Discover Ni-Chome, the Japanese neighbourhood with 300 gay and lesbian bars". gcn.ie.
- ↑ Hitoshi, Ishida (12 January 2006). "Interactive Practices in Shinjuku Ni-Chōme's Male Homosexual Bars". Intersections: Gender, History and Culture in the Asian Context. 12 – via Murdoch.
- ↑ Flores, Andrew (November 2021). "Social Acceptance of LGBTI People in 175 Countries and Locations 1981 to 2020". Research That Matters. 1: 33 – via UCLA School of Law, Williams Institute.
- ↑ Titley, Gavan (2010). Manual for Human RIghts Education with Young People. Hungary: Compass. p. 448. ISBN 978-92-871-7320-1.
- ↑ Facius, Michael (March 13, 2014). "A Second Valentine's Day: Japan's 'White Day'". Notches – via Notchesblog.
- ↑ Lowe, PhD1, Khan, PhD2, Thanzami, PhD3, Michelle, Roxanne, Vanlal (August 2021). "Anti-gay "Honor" Abuse: A Multinational Attitudinal Study of Collectivist- Versus Individualist-Orientated Populations in Asia and England". Journal of Interpersonal Violence. 36: 7866 – via SageJournals.CS1 maint: multiple names: authors list (link)
- ↑ Huff, Kelley, Lenard, Lane (Winter 2003). "Levels of Organizational Trust in Individualist Versus Collectivist Societies: A Seven-Nation Study". Organization Science. 14: 81–90 – via JSTOR.
- ↑ Rickert, Alex (May 2020). "Something to Do with Mirrors: A Queer Critical Memoir About Japan". University of Wyoming, Department of English: 1–97 – via Proquest.
- ↑ Miyachi. (2022, August 25). YouTube. https://www.youtube.com/watch?v=f8I5gOb9aMc&t=46s&ab_channel=KONBINICONFESSIONS
- ↑ Suzaki, Seiji (2019). ""Shinjuku Ni Chome" The place image of gay men in the neighborhood and its change". Chirigakuhyōron. 92–2: 72–87 – via Jstage.
- ↑ Rohlen, Thomas (Winter 1986). "Japanese Education: If They Can Do It, Should We?". The American Scholar. 55: 29–43 – via JSTOR.
- ↑ Nadeau, Randall (1996). "Dimensions of Sacred Space in Japanese Popular Culture" (PDF). Intercultural Communication Studies VI. 2: 109–114 – via Trent University.
- ↑ Baudinette, Thomas (2021). Regimes of desire : young gay men, media, and masculinity in Tokyo. University of Michigan: The University of Michigan Press. ISBN 978-0-472-03861-9.