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Tsu¯kin (Commute) Commuter bodies and uniformed school children wearily sway with wrists in rows, elegantly draped through plastic loops of tsuri-kawa (overhead hand straps), confined in uncomfortable proximity to adjacent bodies that occupy every space within the carriage. Amidst the timid and tired scuff le of feet shifting positions on this 40-minute journey, occasional bursts of casual and polite conversation as well as intriguing monologues of mobile phone users can be heard. Hands turn pages of print, most often the Nikkei and Asahi Shinbun or tabloids such as Suponichi, pocketsize novels and textbooks.

The body enters into language in a way that it does (can)not in English, for example, apprenticeship. This is also true of linguistic expressions of knowledge of social differences that are felt through the body. In my fieldwork, Li-san “felt with her body the differences between Japanese and Chinese society” (日本と中国の違いを身で感じた, nihon to chūgoku no chigai o mi de kanjita). Furthermore, intense feelings, deeply felt, permeate the body: 身に染みる, mi ni shimiru. Moreover, bodies and identity are mutually constituted, and incorporate categorizations such as gender, race, class, sexuality, and age.

Let me strike another reminder, that anthropology’s understanding of culture is created within a specific set of encounters and this leaves its traces on the ethnographic text: (a) What we think of as knowledge oscillates when we examine the meaning of situations and interactions at close range, then at long range, and we constantly shuttle between the two. For example, if a person is sad because of something bad happening to them, this may leave them in a tender emotional state temporarily, but we would not necessarily conclude from this observation that the person is a depressive character or that bad things happen to that person consistently.

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psychology as science of self by calkins


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