10/12/2014

Aesthetics bigaku

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Japanese Aesthetics エスセティクス - Nihon no bigaku 日本の美学

The most common terms for aesthetics and design will be introduced here.


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. basara ばさら / 婆娑羅 / バサラ flamboyant elegance .


. fuuryuu 風流 elegant, tasteful refined .
fuuga, fūga 風雅 fuga, elegance, sincerity
fuukyoo, fûkyô 風狂 fukyo, poetic eccentricity
fuugetsu, fūgetsu 風月 fugetsu, to enjoy the beauty of nature, lit, "wind and moon"


. iki いき / イキ / 粋 / 意気 the CHIC of Edo .


karei 華麗 gorgeous, magnificent elegance


kazari 飾り ornamentation, decoration


. koogei, kôgei 工藝 / 工芸 Kogei, industrial art .

. Mingei 民芸 Beauty of Folk Art and Craft .   


. miyabi 雅 / みやび court elegance .


. mono no aware ものの哀れ the pity / pathos of things .


. shibui 渋い / shibusa 渋さ subdued elegance .


. Storytelling in Japanese Art .


. yuugen 幽玄 yugen. deep, mysterious elegance .
and the Noh theater 能楽


. wabi and sabi 侘び 寂び .
wabi ... simple and quiet, austere refinement
sabi ... elegant simplicity, patina, rusty


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Japanese Aesthetics
First published Mon Dec 12, 2005;
Stanford Encyclopedia of Philosophy

Although the Japanese have been producing great art and writing about it for many centuries, the philosophical discipline in Japan corresponding to Western “aesthetics” did not get underway until the nineteenth century. A good way to survey the broader field is to examine the most important aesthetic ideas that have arisen in the course of the tradition, all of them before aesthetics was formally established as a discipline: namely, mono no aware (the pathos of things), wabi (subdued, austere beauty), sabi (rustic patina), yūgen (mysterious profundity), iki (refined style), and kire (cutting).

1. Introduction
2. Mono no aware: the Pathos of Things
3. Wabi: Subdued, Austere Beauty
4. Sabi: Rustic Patina
5. Yūgen: Mysterious Grace
6. Iki: Refined Style
7. Kire: Cutting
8. Ozu Yasujirō: Cinematic Cuts
Bibliography / Academic Tools / Other Internet Resources / Related Entries
- source : plato.stanford.edu

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Nihon no Bigaku 日本の美学 - monthly magazine


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- quote
Japanese Aesthetics, Wabi-Sabi, and the Tea Ceremony
Aesthetics (snip)
...
Japanese Aesthetics
To understand the art and aesthetics of Japan, it is necessary to investigate a Japanese world view, ideas about the nature of art, and influences brought about through contact with other cultures. The aesthetics of Japan developed in a unique fashion, partly because of its geographic location, a string of islands about 100 miles from Korea and 500 miles from China. Its isolation by the sea helped protect Japan from foreign invasion and allowed its rulers to control contact with other nations.

During long periods of self-imposed isolation, art forms and aesthetic ideas developed which were specifically Japanese. Over the centuries, when interactions with foreign cultures occurred, they influenced the traditional arts and aesthetics of Japan. For the purposes of this discussion, the focus will be on what remained essentially Japanese.

Traditional Japanese art and aesthetics we are most affected by the Chinese and by Buddhism, but influences from the West are also evident. For example, the Japanese made no distinction between fine arts and crafts prior to the introduction of such ideas by Europeans in the 1870s. The Japanese word that best approximates the meaning of "art" is katachi.
Katachi translates to mean "form and design," implying that art is synonymous with living, functional purpos e, and spiritual simplicity.

The primary aesthetic concept at the heart of traditional Japanese culture is the value of harmony in all things. The Japanese world view is nature-based and concerned with the beauty of studied simplicity and harmony with nature. These ideas are still expressed in every aspect of daily life, despite the many changes brought about by the westernization of Japanese culture. This Japanese aesthetic of the beauty of simplicity and harmony is called wabi-sabi.
- source : ntieva.unt.edu

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. Tea Ceremony Aesthetics .
Datsuzoku (脱俗) Freedom from habit or formula.
Fukinsei (不均整) Asymmetry or irregularity.
Kanso (簡素) Simplicity or elimination of clutter.
Seijaku (静寂)Tranquility.
Shibui/Shibumi (渋味) Beautiful by being understated,
Shizen (自然) Naturalness.
Yugen (幽玄) Profundity or suggestion rather than revelation.


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- - - - - Japanese aesthetics - wikipedia - - - - -
1 Shinto-Buddhism
2 Wabi-sabi
3 Miyabi
4 Shibui
5 Iki
6 Jo-ha-kyū
7 Yūgen
8 Geidō
9 Ensō
- - -Fukinsei: asymmetry, irregularity; Kanso: simplicity; Koko: basic, weathered; Shizen: without pretense, natural; Yugen: subtly profound grace, not obvious; Datsuzoku: unbounded by convention, free; Seijaku: tranquility.
© More in the WIKIPEDIA !

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The one thing we can always count on in Japanese design is that aesthetics are important not only in the design industry, but also in the lifestyle of the citizens. From the culinary arts, to religion, to fashion, the visual aspect of life is an important part of Japanese culture. How a food is presented is just as important as how it tastes, if not more. It is then important to note how much aesthetics are important in the automotive industry of Japan.

Leon, an automotive design student at RMIT in Melbourne, Australia, has broken down the basic principles of Japanese aesthetics, and how they can help us better understand and work to Japanese design.
- source : vehicle4change.wordpress.com


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Kenya Hara On Japanese Aesthetics
by Oliver Reichenstein, 2009

What makes Japanese design so special? Basically, it’s a matter of simplicity; a particular notion of simplicity, different from what simplicity means in the West. So are things in general better designed in Japan? Well, actually, it’s not that simple…

The New York Times asked us to put them in touch with Kenya Hara, creative director of MUJI and professor at the Musashino Art University. The NYT wanted to know whether everything in Japan was designed as well as the famous bento boxes. Mr Hara gave an answer worth reading and contemplating. The text in the New York Times was shortened down to fit their format. We are proud to be able to provide the full text in English and in Japanese.

Why does it seem like Japan is more attuned to the appreciation of beauty? Do the Japanese value the aesthetic component and experience more than other places? Are things in general better designed in Japan?
When coming back to Tokyo from abroad, my first impression usually is: what a dull airport! And yet it’s clean, neat and the floors deeply polished. To the Japanese eye, there’s a particular sense of beauty in the work of the cleaning staff. It’s in the craftman’s spirit — “shokunin kishitsu” — which applies to all Japanese professionals, be they street construction workers, electricians or cooks.

A Japanese cleaning team finds satisfaction in diligently doing its job. The better they do it the more satisfaction they get out of it.

The craftman’s spirit, I think, imbues people with a sense of beauty, as in elaboration, delicacy, care, simplicity (words I often use). Obviously, this also applies to bento-making and the pride people take in making them as beautiful as they can.

There is a similar craftman’s spirit (“shokunin kishitsu” or “shokunin katagi“) in Europe. Yet in Europe I can see it coming alive only from a certain level of sophistication. In Japan, even ordinary jobs such as cleaning and cooking are filled with this craftman’s spirit. It is is common sense in Japan.

While Japanese are known for their particular aesthetic sense, I would say we also have an incapacity to see ugliness. How come?

We usually focus fully on what’s right in front of our eyes. We tend to ignore the horrible, especially if it is not an integral part of our personal perspective. We ignore that our cities are a chaotic mess, filled with ugly architecture and nasty signage. And so you have the situation where a Japanese worker will open a beautiful bento box in a stale conference room or on a horrendous, crowded sidewalk.

Are things in general better designed in Japan?
A central aesthetic principle in Japan is simplicity, but it is different from simplicity in the West. Let me explain the difference by comparing cooking knives. For example, the knives made by the German company Henckel are well crafted and easy to use because they are highly ergonomic. The thumb automatically finds its place when you grab the knife.

HENCKEL knife, photo by Kenya Hara
Japanese cooks who have special skills prefer knives without any ergonomic shape. A flat handle is not seen as raw or poorly crafted. On the contrary, its perfect plainness is meant to say, “You can use me whichever way suits your skills.” The Japanese knife adapts to the cook’s skill (not to the cook’s thumb). This is, in a nutshell, Japanese simplicity.

YANAGIBA knife, photo by Kenya Hara
The knife’s simple shape is not seen as poor or raw. Beauty beyond fanciness is an aesthetic principle that is sleeping at the bottom of Japanese perception. It’s also a guiding principle to Japanese high tech architecture, and the minimal products of Muji.

Applied to the bento this simply means: don’t try to be fancy; don’t overdo it. A beautiful bento is done using seasonal ingredients; it is done quickly and easily.
- source and Japanese text : ia.net/blog


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A History of Modern Japanese Aesthetics
by Michael F. Marra / Michele F Marra, 2001

This collection of twenty-one essays, a companion volume to Modern Japanese Aesthetics, constitutes the first history of modern Japanese aesthetics in any language. It introduces readers through lucid and readable translations to works on the philosophy of art written by major Japanese thinkers from the late nineteenth century to the present. Selected from a variety of sources, the essays cover topics related to the study of beauty in art and nature.
- source : books.google.co.jp

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The Aesthetic Feeling of the Japanese - 日本人の美意識

INSPIRED DESIGN - Japan's Traditional Arts
by Michael Dunn

anji, "suggestivity"; 暗示
kanso, "simplicity"; 簡素
fukinkoo,"asymmetry"; 不均衡
hakanasa, "transience"; 儚さ, 果敢なさ
ma, "space."  間
. Japanese Design and Daruma .


Traditional Japanese Design: Five Tastes
Michael Dunn
Japanese craftsmen, fusing a love of natural materials like wood, bamboo, and clay with an eye for bold, essential form, elevated the design of utilitarian objects to an art unparalleled elsewhere in the world. Today the finest of these objects created for daily use are hugely popular-and eminently collectible.
This richly illustrated book, which accompanies a major exhibition organized by the Japan Society, is divided by five aesthetic tastes. It presents a superb selection of objects of lacquer, ceramics, metalwork, basketry, and textiles-ranging from humble tools for farmers to spectacular arms and armor, and refined utensils associated with the tea ceremony. Craft lovers, collectors, artists, and designers will welcome this tribute to these highly influential Japanese crafts.
- source : http://www.amazon.com


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John LaFarge -  ジョン・ラファージ 
(March 31, 1835 – November 14, 1910)
He was a pioneer in the study of Japanese art.
. AN ARTIST'S LETTERS FROM JAPAN .


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Japanese Design: Art, Aesthetics and Culture
Patricia J. Graham - Spetember 2014
What exactly is the singular attraction of Japanese design? And why does Japanese style speak so clearly to so many people all over the world?
The Japanese sensibility often possesses an intuitive, emotional appeal, whether it's a silk kimono, a carefully raked garden path, an architectural marvel, a teapot, or a contemporary work of art. This allure has come to permeate the entire culture of Japan—it is manifest in the most mundane utensil and snack food packaging, as well as in Japanese architecture and fine art.
In Japanese Design, Asian art expert and author Patricia J. Graham explains how Japanese aesthetics based in fine craftsmanship and simplicity developed. Her unusual, full-color presentation reveals this design aesthetic in an absorbing way, using a combination of insightful explanations and more than 160 stunning photos. Focusing upon ten elements of Japanese design, Graham explores how visual qualities, the cultural parameters and the Japanese religious traditions of Buddhism and Shinto have impacted the appearance of its arts.
Japanese Design is a handbook for the millions of us who have felt the special allure of Japanese art, culture and crafts. Art and design fans and professionals have been clamoring for this—a book that fills the need for an intelligent, culture-rich overview of what Japanese design is and means.
- source : www.amazon.com


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Elements of Japanese Design
Boye Lafayette De Mente
Learn the elements of the timeless beauty that is Japanese design in this concise reference volume.
Japanese design is known throughout the world for its beauty, its simplicity, and its blending of traditional and contemporary effects. This succinct guide describes the influence and importance of 65 key elements that make up Japanese design, detailing their origins—and their impact on fields ranging from architecture and interior design to consumer products and high fashion.
Learn, for example, how the wabi sabi style that's so popular today developed from the lifestyle choices made by monks a thousand years ago. And how unexpected influences—like tatami (straw mats) or seijaku (silence)—have contributed to contemporary Japanese design.
Elements of Japanese Design offers new insights into the historical and cultural developments at the root of this now international aesthetic movement. From wa (harmony) to kaizen (continuous improvement), from mushin (the empty mind) to mujo (incompleteness), you'll discover how these elements have combined and evolved into a powerful design paradigm that has changed the way the world looks, thinks and acts.
- - - Chapters include:
Washi, Paper with Character
Ikebana, Growing Flowers in a Vase
Bukkyo, The Impact of Buddhism
Shibui, Eliminating the Unessential
Kawaii, The Incredibly "Cute" Syndrome
Katana, Swords with Spirit
- source : www.amazon.com


. Nichōsai 耳鳥斎 Nichosai, Nicho-sai and Kawaii 可愛い .
(?1751 - 1802/03) - - A painter from Osaka.

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Japan Style
by Gian Carlo Calza
Japan Style, written by one of the world's most respected scholars of Japanese art and culture, is an authoritative and wide-ranging visual essay on the aesthetics of Japan.It serves as a unique handbook that aids an understanding of Japanese culture through its architecture, arts, crafts, cinema, and literature.
It gives an insight into the essence of Japanese culture, identifying its specific qualities and characteristics from ukiyo-e to Tadao Ando. The author draws connections between art, religion, history, philosophy, and mythology, using the links to frame specific examples of Japanese cultural memes.
The book features over 150 illustrations ranging from the traditional to the contemporary. Japan Style is a perfect introduction to Japanese style and culture.
- source : www.amazon.com




A Grammar of Japanese Ornament and Design
by Thomas W. Cutler
With the opening of Japan to the West in the mid-19th century, much of Japanese life that had been sealed off from the rest of the world for centuries was now revealed to the public at large — including the artistic styles and subjects depicted in this excellent collection. Rendered by a trained British architect, the images comprise one of the most comprehensive surveys of Japanese art and ornamentation. Included are graceful details from landscapes, floral motifs, abstracts, sea life, and other designs — ideal for use in modern textiles, graphics, and a host of other art and craft projects.
A delight for anyone interested in Japanese art and culture, this volume will be an invaluable source of permission-free graphics for designers and decorators in search of new subjects with authentic Japanese flavor. Over 300 figures on 65 plates.
- source : www.amazon.com


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WA: The Essence of Japanese Design
Stefania Piotti
Explore the enduring beauty of Japanese design through some 250 objects, ranging from bento boxes, calligraphy brushes, and Shoji sliding doors to Noguchi’s Akari lamp, the iconic Kikkoman soy sauce bootle, and a modern‐day kimono designed by Issey Miyake.
Printed on craft paper and bound in the traditional Japanese style, WA features stunning, full‐page illustrations and an introduction by MUJI art director Kenya Hara.
- source : www.amazon.com


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Influence of Japanese Art on Design
Hannah Sigur, 2008
This stunning book explores the story of Japan as the catalyst of modern design in the Gilded Age. Author Hannah Sigur juxtaposes glass, silver and metal arts, ceramics, textiles, furniture, jewelry, advertising, and packaging with a spectrum of Japanese materials ranging from one-of-a-kind art crafts to mass-produced ephemera, showing the ways that Japanese arts and ideas about Japan changed the world.
The "Japan Craze" came at a time of radical change in society. Western culture was yearning for the values of a past it believed were embodied in Japanese traditional arts, and Japan felt the demand for modernity it saw embodied in the West. During this time, both traditional arts and modern manufactures from Japan became the focus of an international coterie of artists, dealers, and thinkers who proselytized Japanese aesthetics as a model.
- source : www.amazon.com

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Zen and the Fine Arts
Shin'ichi Hisamatsu (Author), G. Tokiwa (Translator)

Examples of painting, architecture, gardens, drama and ceramics probe the relationship between Zen Buddhism and the fine arts.

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- further reference and books


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. senryu, senryū 川柳 Senryu poems in Edo .


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10/10/2014

kingin Gold and Silver

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kingin 金銀 Gold and Silver in Japanese Art



. byoobu, tsuitate 屏風 / 衝立 folding screens, standing screens .


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- quote
The Yamatane Museum presents a brilliant show
“Gold and Silver:
All That Glitters in Japanese Art, From the Rimpa School to Kayama Matazo”
Alice Gordenker

Gold and silver have long been used in Japanese painting for their decorative value, on works ranging from intimate handscrolls to large-scale screens. But as the current exhibition at the Yamatane Museum of Art makes amply clear, in the last century or so tradition has been improved upon as modern and contemporary painters developed innovative and creative new ways to use these precious metals.

The three basic methods, believed to have been transmitted to Japan from China, are sprinkling gold or silver dust (sunago); applying gold or silver leaf (haku) and mixing finely ground gold or silver leaf with glue to make a kind of paint (dei).

Iwasa Matabei (1578-1650)

Taikan Yokoyama (1868-1958), for example, experimented with gold and silver as a means to add light. In “Mt. Kisen” (1919), he applied gold leaf to the back of Japanese paper so that a faint glimmer of the gold would show through the weave, imparting a soft and gentle light to the mountain scene on the front. In “Bamboo,” painted the same year, he applied gold leaf to the entire underside of silk and painted a scene of bamboo in ink on the front. What would have been a monochrome work in shades of gray, black and white is transformed into a luminous, highly atmospheric scene that might be a bamboo forest in early morning light or after a rain.



Gyoshu Hayami (1894-1935), too, sought new forms of expression through the use of gold and silver. In “Camellia Petals Scattering” (1929), a large two-part screen that was the first work from the Showa Era (1926-1989) to be designated an Important Cultural Property, he used gold powder to create a dazzling, intensely flattened backdrop for a camellia tree in full bloom. The technique he used, which is called makitsubushi, involves grinding gold leaf into an extremely fine powder. The process requires five times as much gold as covering the same space with gold leaf, but produces a smooth, even surface that reflects light in complex ways and allows for subtle shading in color.

Matazo Kayama (1927-2004) explored the potential of gold and silver as he sought to blend classical forms with contemporary sensibilities. In “Screen with Floral Fans” (1966), he incorporated traditional motifs, such as fans, waves and patchworks of torn paper, with bold color and very large designs.

... ancient Buddhist sutras written in gold and silver on paper dyed with indigo ...

Ryushi Kawabata (1885-1966)

- source : Japan Times


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- quote
- Highlights of the Exhibition



Fujiwara no Koreyuki, "Boshin-gire" Fragment of the Wakan Rōeishū Poetry Anthology [Important Art Object], Ink on Decorated Paper, Heian Period, 12th Century, Yamatane Museum of Art *
Iwasa Matabei, Court Ladies Enjoying Wayside Chrysanthemums [Important Cultural Property], Ink, Gold and Light Color on Paper, Early Edo Period, Early 17th Century, Yamatane Museum of Art *
Painting by Tawaraya Sōtatsu, Calligraphy by Hon'ami Kōetsu, Album of Paintings and Poems, Ink, Gold and Silver on Paper, Edo Period, 17th Century, Yamatane Museum of Art ***
Sakai Hōitsu, Autumn Plants and Quails [Important Art Object], Color on Gold-Leafed Paper, Edo Period, 19th Century, Yamatane Museum of Art
Suzuki Kiitsu, Silver Grass Folding Screen, Ink on Silver-Leafed Paper, Edo Period, 19th Century, Chiba City Museum of Art(on display 11/5-11/16)


Yokoyama Taikan, Mt. Kisen, Color on Paper, Taishō Period, 1919, Yamatane Museum of Art

Matsuoka Eikyū, Court Ladies in Spring Clothing, in the Spring Sunlight, Color on Silk, Taishō Period, 1917, Yamatane Museum of Art
Okumura Togyū, Cormorants, Color on Gold-Leafed Paper, Shōwa Period, 1966, Yamatane Museum of Art
Kawabata Ryūshi, Seeds of Grasses, Color on Gold-Leafed Paper, Shōwa Period, 1931, Ryushi Memorial Museum

Hayami Gyoshū, Camellia Petals Scattering [Important Cultural Property], Color on Gold Ground on Paper, Shōwa Period, 1929, Yamatane Museum of Art
Hayami Gyoshū, Spider's Trap beneath the Leaves / Moths Dancing around the Light: from "Two Themes on Insect Life", Color on Silk, Taishō Period, 1926, Yamatane Museum of Art

Kayama Matazō 加山又造, Light of the Full Moon, Color on Paper, Shōwa Period, 1973, Yamatane Museum of Art
Kayama Matazō, Folding Screens with Floral Fan Paintings, Color on Silk, Shōwa Period, 1966, Yamatane Museum of Art

Tabuchi Toshio, Embanked Village, Color on Paper, Shōwa Period, 1979, Yamatane Museum of Art


Yamamoto Kyūjin, Volcano at Midday, Color on Paper, Shōwa Period, 1959, Yamatane Museum of Art

Approximately 80 works will be displayed.

輝ける金と銀―琳派から加山又造まで



Yamatane Museum of Art 山種美術館 
was founded in 1966 by Taneji Yamazaki who has donated his numerous collection of Japanese art.
- source : www.yamatane-museum.jp


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. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .


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10/07/2014

miyabi elegance

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Miyabi 雅 / みやび court elegance

- quote
one of the oldest of the traditional Japanese aesthetic ideals, though perhaps not as prevalent as Iki or Wabi-sabi.
In modern Japanese, the word is usually translated as "elegance," "refinement," or "courtliness" and sometimes referred to as "heart-breaker".

The aristocratic ideal of Miyabi demanded the elimination of anything that was absurd or vulgar and the "polishing of manners, diction, and feelings to eliminate all roughness and crudity so as to achieve the highest grace." It expressed that sensitivity to beauty which was the hallmark of the Heian era. Miyabi is often closely connected to the notion of Mono no aware, a bittersweet awareness of the transience of things, and thus it was thought that things in decline showed a great sense of miyabi.

The ideal posed by the word demanded the elimination of anything that was absurd or vulgar and the "polishing of manners, diction, and feelings to eliminate all roughness and crudity so as to achieve the highest grace." It expressed that sensitivity to beauty which was the hallmark of the Heian era. Miyabi is often closely connected to the notion of Mono no aware, a bittersweet awareness of the transience of things, and thus it was thought that things in decline showed a great sense of miyabi. An example of this would be one of a lone cherry tree. The tree would soon lose its flowers and would be stripped of everything that made it beautiful and so it showed not only mono no aware, but also miyabi in the process.

Adherents to the ideals of miyabi strove to rid the world of crude forms or aesthetics and emotions that were common in artworks of the period, such as those contained in the Man'yōshū, the oldest extant collection of Japanese poetry. The Man'yōshū contained poems by people of every walk of life, many of which stood in stark contrast to the sensibilities of miyabi. For example, one poem in the collection likened a woman's hair to snail innards. The ideals of miyabi stood firmly against the use of metaphors such as this. Furthermore, appreciation of miyabi and its ideal was used as a marker of class differences. It was believed that only members of the upper class, the courtiers, could truly appreciate the workings of miyabi.

Miyabi in fact limited how art and poems could be created. Miyabi tried to stay away from the rustic and crude, and in doing so, prevented the traditionally trained courtiers from expressing real feelings in their works. In later years, miyabi and its aesthetic were replaced by ideals inspired by Zen Buddhism, such as Wabi-sabi, Yuugen and Iki.



The characters of the classic eleventh-century Japanese novel "The Tale of Genji" by Lady Murasaki provide many excellent examples of the true nature of miyabi.
- source : wikipedia


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. Higashiyama Culture 東山文化 - Kyoto .
Ginkaku-Ji 銀閣寺 "Silver Pavillion"


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. Genji Monogatari  源氏物語 Tale of Genji .


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. Japanese Architecture - cultural keywords used in haiku .

. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .


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10/06/2014

iki chic of Edo

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iki いき / イキ / 粋 / 意気 the CHIC of Edo



Shūzō Kuki 九鬼 周造 Kuki Shūzō, Kuki Shuzo,
(February 15, 1888 – May 6, 1941)
was a prominent Japanese academic, philosopher and university professor.

Kuki was the fourth child of Baron Kuki Ryūichi (九鬼 隆一) a high bureaucrat in the Meiji Ministry for Culture and Education (Monbushō). Since it appears that Kuki's mother, Hatsu, was already pregnant when she fell in love with Okakura Kakuzō (岡倉 覚三), otherwise known as Okakura Tenshin (岡倉 天心), a protégé of her husband's (a notable patron of the arts), the rumour that Okakura was Kuki's father would appear to be groundless.

The Structure of "Iki" 「いき」の構造, "Iki" no kōzō
... his masterpiece, (1930).

In this work he undertakes to make a phenomenological analysis of ‘iki’, a variety of chic culture current among the fashionable set in Edo in the Tokugawa period, and asserted that it constituted one of the essential values of Japanese culture.

Kuki argues that the Edo ideal of iki or "chic" has a threefold structure representing
he fusion of the "amorousness" (bitai) of the Geisha,
the "valor" (ikuji) of the samurai, and
the "resignation" (akirame) of the Buddhist priest.

The work for which Kuki is best known, " The Structure of Iki " is often regarded as the most creative work in modern Japanese aesthetics.
- source : wikipedia

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Iki/Tsū / 「いき」の構造. iki no kozo
Aso Isoji 麻生磯次 (1896 - 1979)

Nihon bungaku köza (Tokyo: Kawade shobó, 1954)

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iki いき
The aesthetic ideal of the Edo merchant class during the late 18c and 19c, combining material sensuality and elegant sophistication.
Iki means "spirit" or "life" but came to mean the spirited or lively way in which someone lived, as well as the styles of fashion and art that expressed this lifestyle. The term is usually written with the character 粋 which is read sui in the kamigata 上方 (Kyoto-Osaka region).
The Edo conception of iki grew out of sui, but altered it to suit the Edo taste, subduing the colour sense and adding a note of sensual appeal. Iki also has roots in the early and mid Edo period ideal of date だて, expressing much the same brash manner of the merchant class, the up-to-date sense of style, and lustful or decadent flair.
By the end of the 19c, however, the privileged merchant ranks refined the somewhat vulgar original meaning of iki to reflect the more sophisticated style of someone possessing wealth but not attached to it, familiar with sensual pleasures but not a slave to them, and aware of current fads but able to rise above them. The term thus included elements associated with tsuu 通. Iki was broadly influential in early 19c fashion and art, but perhaps the ideal expression of iki was found in the culture of the Edo pleasure quarters as exemplified by the Tatsumi 辰巳 (Fukagawa 深川) geisha 芸者 and in the alluring pictures of beautiful women bijinga 美人画, produced by Keisai Eisen 渓斎英泉 (1790-1848) and Utagawa Kunisada 歌川国貞 (1786-1864).
- source : JAANUS -

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Iki (粋) in Ukiyo-e Prints - - Eishi (栄之) and Eizan (英山)
Edo was the center of a trend-setting merchant culture that prized the fashionable, sophisticated, and up-to-date. One aspect of Edo-period style and fashion was called iki ("refinement": 粋 or 粹), a quiet sophistication or restrained chic in both appearance and behavior.
The Edokko (lit., children of Edo: 江戸っ子) or native Edo citizens
are said to have recognized three primary elements within iki.
The first was hari ("spirit"), a sharp, direct, and uncompromising social style that was balanced and cool. The Yoshiwara courtesans, so often the subject of ukiyo-e prints, were the epitome of hari.
The second aspect was called bitai ("allure"), a flirtatiousness that spoke of a restrained eroticism. Thus a woman possessing bitai was charming but neither vulgar nor wanton.
The third element was akanuke ("urbanity"), an unassuming stylishness or polish without pretentiousness. There was an aspect of disinterest in akanuke that suggested the ideal beauty was restrained, not necessarily perfect, and always pleasant.
One other component of iki was especially important for its depiction in ukiyo-e.
Iki was imbued with the tension of male-female relations. Erotic charm expressed in bitai existed primarily in the realm of the potential and a state of anticipation. As a woman's allure embodied iki only when she was available, a married woman did not typically possess iki, although ukiyo-e printmakers seemed to enjoy portraying married woman as such, suggesting the spark of illicit relations.
Around the mid-eighteenth century
the technique of yûzen (painted resist) dyeing of textiles had freed artistic expression by providing a way to render small, precise details and complicated coloring, but eventually the public seemed to tire from an excess of intricate patterns. While elaborate displays of luxurious kimono and accessories were not abandoned, there was a shift in interest toward more restrained dress consistent with the ideals of iki. The kimono of the skilled entertainers called geisha ("accomplished persons") were simpler than those worn by high-ranking courtesans andtheir fashions became the measure of restrained chic or iki that others, including courtesans, sometimes emulated.
The image above
illustrates the left-hand sheet of an ôban-format triptych by Chôbunsai Eishi (鳥文齋栄之 1756-1829) published by Iwatoya Kisaburô c. early 1790s.
It depicts a geisha with her two female attendants (one carrying a samisen case) and a wakashu (an elegant young man) leading the way while holding a paper lantern. They are about the enter the garden of the Matsumoto Teahouse whose gate is just visible at the far right. The center and right-hand sheets (not shown here) depict three standing women greeting the entertainers and a woman serving food to two others. In Eishi's print the geisha wears a kimono indicative of the restraint associated with iki. It shows a simple pattern of leaves against a russet ground; even her obi is an unpatterned orange. Eishi's composition has a peaceful and sophisticated aspect that is the hallmark of his style.
- read more here
- source : viewingjapaneseprints.net... -


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Edokko (江戸っ子 / 江戸ッ子, literally "child of Edo")
is a Japanese term referring to a person born and raised in Edo (renamed Tokyo in 1868). The term is believed to have been coined in the late 18th century in Edo. Being an Edokko also implied that the person had certain personality traits different from the non-native population, such as being assertive, straightforward, cheerful, perhaps a bit mercantile
... The majority of samurai in Edo were from the countryside, and Edokko satisfied themselves by looking down on them, referring them being yabo, the opposite of iki.

Iki いき, in Japan, roughly "chic, stylish"
The basis of iki is thought to have formed among urbane commoners (Chōnin) in Edo in the Tokugawa period.

Iki is sometimes misunderstood as simply "anything Japanese", but it is actually a specific aesthetic ideal, distinct from more ethereal notions of transcendence or poverty. As such, samurai, for example, would typically, as a class, be considered devoid of iki, (see yabo). At the same time, individual warriors are often depicted in contemporary popular imagination as embodying the iki ideals of a clear, stylish manner and blunt, unwavering directness. The term became widespread in modern intellectual circles through the book The Structure of "Iki" (1930) by Kuki Shūzō.

Interpretation
Iki, having emerged from the worldly Japanese merchant class, may appear in some ways a more contemporary expression of Japanese aesthetics than concepts such as wabi-sabi. The term is commonly used in conversation and writing, but is not necessarily exclusive of other categories of beauty.
Iki is an expression of simplicity,
sophistication, spontaneity, and originality. It is ephemeral, romantic, straightforward, measured, audacious, smart, and unselfconscious.
Iki is not overly refined,
pretentious, complicated, showy, slick, coquettish, or, generally, cute. At the same time, iki may exhibit any of those traits in a smart, direct, and unabashed manner.
Iki may signify a personal trait,
or artificial phenomena exhibiting human will or consciousness. Iki is not used to describe natural phenomena, but may be expressed in human appreciation of natural beauty, or in the nature of human beings. Murakami Haruki (b. 1949), who writes in a clear, unflinching style— at turns sentimental, fantastic, and surreal— is described as embodying iki. In contrast, Kawabata Yasunari (1899-1972) writes in a more poetic vein, with a closer focus on the interior "complex" of his characters, while situations and surroundings exhibit a kind of wabi-sabi. That said, stylistic differences may tend to distract from a similar emotional subjectivity. Indeed, iki is strongly tied to stylistic tendencies.

Iki and tsū
The indefinite ideal of tsū (通) can be said to reference a highly cultivated but not necessarily solemn sensibility. The iki/tsu sensibility resists being construed within the context of overly specific rules about what could be considered as vulgar or uncouth.
Iki and tsu are considered synonymous
in some situations, but tsu exclusively refers to persons, while iki can also refer to situations/objects. In both ideals, the property of refinement is not academic in nature. Tsu sometimes involves excessive obsession and cultural (but not academic) pedantry, and in this case, it differs from iki, which will not be obsessive. Tsu is used, for example, for knowing how to properly appreciate (eat) Japanese cuisines (sushi, tempura, soba etc.). Tsu (and some iki-style) can be transferred from person to person in form of "tips." As tsu is more focused in knowledge, it may be considered superficial from iki point of view, since iki cannot be easily attained by learning.

Iki and yabo
Yabo (野暮) is the antonym of iki.
Busui (無粋), literally "non-iki," is synonymous to yabo.

Iki and sui
In the Kamigata or Kansai area, the ideal of sui is prevalent. Sui is also represented by the kanji "粋". The sense of sui is similar to iki but not identical, reflecting various regional differences. The contexts of their usages are also different.

More references and links
- - - More in the WIKIPEDIA !

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Edokko
People born and raised in Tokyo are sometimes referred to as "Tokyokko" ("people of Tokyo"), but not very often. They are usually referred to as "Edokko" ("people of Edo," Edo being Tokyo's name in premodern times). The word expresses nostalgic admiration for the old life and ways, and the pride that comes from being able to trace one's household or lineage back to the Edo period (1603-1868) and from possessing a certain quality that sets one apart from people born in the provinces.

Boisterous, Quick-Tempered, but Lovable
The word Edokko is said to have made its first appearance in 1771 in a senryu (a humorous and/or satirical poem):
"Edokko no / waranji o haku / rangashisa."
The gist of the poem, a commentary on the Edokko character and behavior, is that Edokko are noisy even when they are wearing straw sandals. These cantankerous townsfolk were supposedly so impatient that they were unwilling even to take the time to tie the cords of their sandals, so their approach was heralded by a noisy flapping sound.

The Edo period writer Santo Kyoden (1761-1816), who depicted the pleasure quarters and popular customs of the day, made reference to Edokko in the 1787 Tsugen somagaki ("A Dilettante's Report on the Top Brothels"), one of the genre known as sharebon ("witty books") that portrayed life in the pleasure quarters. As Kyoden wrote in this book, Edo denizens had a superiority complex born of living in close proximity to, and drinking the same water as, the shogun. Kyoden portrayed the trueborn Tokyoite as someone who lived in the Nihonbashi district and who never let the sun rise on his earnings.

So has this character known as the Edokko been around since the time of Tokugawa Ieyasu (1542-1616), the warrior chieftain who established the Tokugawa shogunate and chose Edo as its headquarters? Edokko were not yet around in the early part of the eighteenth century. In 1590, when Ieyasu began constructing the new castle town, he gathered merchants and craftsmen from places including Mikawa and Suruga, which he ruled; Kyoto, Japan's capital at the time; and Osaka, the nation's commercial hub. The merchants and artisans who came to Edo did not refer to themselves as Edokko. Most of them merely viewed themselves as being on temporary assignment or business travel to their branch locations in Edo. On an everyday basis, they spoke their provincial dialects and made little effort to familiarize themselves with the culture or customs of Edo, which was not yet the capital.

However, in the latter half of the eighteenth century, the merchants and craftsmen who had taken up residence in the new capital came to form a composite picture of the classic Edo denizen. The characters who made up the picture included the merchants along the riverbanks; the craftsmen and merchants of Nihonbashi; the moneylenders of the Kuramae district in Asakusa; and the masters of shops in Shinkawa, Reiganjima, and the lumberyard district of Kiba.
These people were the Edokko who emerged in the late 1700s. People like them formed the distribution mechanism via which money and goods flowed into Edo under the revenue-increasing economic policies of Tanuma Okitsugu (1720-1788), a high official in the Tokugawa government. The new capital's economy, heretofore dominated by the economies of Kyoto, Osaka, and vicinity, was at last producing its own wealthy merchants, born and bred in Edo. These large merchants, blessed with financial freedom, had no need to boast or put on airs. Warriors and merchants mixed freely without regard to social station and expressed their style and connoisseurship in woodblock prints and the novelettes about the pleasure quarters known as sharebon. They established a unique Edo culture, distinguished not least by the steady, year-round whirl of festivals and temple and shrine visits. But after Tanuma fell out of power, the culture and creativity sparked by his energy were reined in by the belt-tightening reform policies of his successor, Matsudaira Sadanobu (1758-1829), who favored getting back to the basics of samurai government. The lively culture that had produced and then come to be defined by the Edokko went on the decline.

Starting in the late eighteenth century, the desolation of farming villages intensified, and an influx of farmers into the capital fueled a sharp increase in the ranks of Edo's lower classes. Some of these newcomers blended adeptly into Edo society and passed themselves off as Edokko, eventually far outnumbering the established residents who looked down their noses at the arrivistes.

This trend disrupted the social order of born-and-bred city dwellers and engendered feelings of anxiety, but rather than wreak havoc, the new arrivals adopted the Edokko attitude.

The Late Edo period: When True Edokko Were a Rarity

In the nineteenth century, the new Edokko formed the nucleus of a new culture, known as "Kasei culture," that was centered on the townspeople. Particularly flourishing elements of this society included shrine visits, festivals and fairs, and flower-viewing and snow-viewing parties. These events and pastimes were supported by the publication of guides to the new hotspots for enjoying them, and pleasure trips and circuit pilgrimages became all the rage. Ukiyo-e (woodblock prints depicting scenes of everyday life) by artists like Hokusai (1760-1849) and Hiroshige (1797-1858) with their daring composition and lavish kabuki productions characterized by ghost stories or quick-change artistry can also be cited as defining elements of this culture. In contrast with the privileged culture of the Tanuma days, the culture that flowered in this era was amenable to enjoyment by the large numbers of people who had flocked to Edo. That is why the commercialization and popularization of culture are said to have taken place during this era.

By the end of Japan's feudal era, large numbers of people were referring to themselves as Edokko, and a definition of Edokko was spelled out. A true Edokko was defined as a child of two Edo-born parents. A person with one Edo-born parent was said to be madara ("speckled" or "striped"), and someone whose parents were both born outside Edo was an inakakko ("country child").
Under that definition, true Edokko were said to account for only 1 in 10 Edo residents.

- source : web-japan.org/tokyo/know- / Shousei Suzuki


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A TV program about 粋 IKI



江戸文化を今に伝えるユニークな老若男女が登場。伝統に秘められた知恵と技。親方や師匠たちの厳しくも暖かい人情を、時に愉快におおらかに伝えてゆくミニドキュメンタリー番組。
殺伐とした現代だからこそ伝えていきたい“粋”。
忘れかけていた日本人の心がじんわりとよみがえります。
- source : www.tbs.co.jp...

The Chinese character for IKI 粋 is also read SUI.

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According to Henry Dreyfus,
Japanese, in contrast with Westerners, grasp colors on an intuitively horizontal plane, and pay little heed to the influences of light. Colors whether intense of soft, are identified not so much on the basis of reflected light or shadow,
but in terms of the meaning or feeling associated with them.
The adjectives used to describe colors, like
iki (sophisticated or chic),
shibui (subdued or restrained), or
hannari (gay or mirthful),
tend to be those that stress feelings rather than the values of colors in relation to each other.
. 色 - The five colors of Buddhism .

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The beauty of‘man’-kind
by Yoko Haruhara

Iki, the practice translated roughly into English as “cutting-edge taste and innovation,” was the passion of the day. Fearful of rebellion from the populace, the shogunate clamped down on public freedom, issuing a series of sumptuary laws from the early 1600s through the Edo Period. Those laws forbade townspeople from engaging in acts of conspicuous consumption, including wearing luxurious garments and displaying tattoos. But the restrictions ironically contributed to a flourishing of commoner culture, as people became increasingly bold in circumventing the laws.

The sudden fervor for tattoos — sparked in part by the acclaim of an 1827 series of prints by the woodblock artist Utagawa Kuniyoshi (1797-1861) that depicted courageous warriors covered in fanciful multi-colored tattoos — is a prime example of the Edoites’ pursuit of iki.
. nanshoku、danshoku 男色 homosexuality in Edo .

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江戸名所と粋の浮世絵切手のデータ
Famous places and IKI on stamps



歌川広重  --  「名所江戸百景 するがてふ」     
喜多川歌麿 --  「婦女人相十品 文読む女」 Woman reading a letter     
歌川広重  --  「名所江戸百景 神田紺屋町」     
東洲齋写楽 --  「三代沢村宗十郎の大岸蔵人」     
歌川広重 --  「名所江戸百景 浅草田甫 酉の町詣」Asakusa Ricefields and Torinomachi Festival 
喜多川歌麿 --  「錦織歌麿形新模様 白うちかけ」   
歌川広重 --  「名所江戸百景 王子滝の川」     
東洲齋写楽 --  「谷村虎蔵の鷲塚八平次」 Washizuka Happeiji (Yaheiji)       
歌川広重 --  「名所江戸百景 上野山した」     
喜多川歌麿 -- 「名所腰掛八景 ギヤマン」gyaman
- - - gyaman (diamond) or kind of cut glass and 看板娘 kanban musume  

with explanations of the places and persons.
- reference source : 7umi.com/10html/10furu -

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bibliography on "iki" 粋, "to be cool" in a simplest equivalent:

- - - - - Iki Bibliography

Botz-Bornstein, Thorsten (1997). "Iki," Style, Trace: Shūzō Kuki and the Spirit of Hermeneutics, Philosophy East and West 47(4):554-580. Clark, John and Matsui Sakuko, trans. Reflections on Japanese Taste: The Structure of Iki by Kuki Shuzo (Sydney: Power Publications, 1997)

Clark, John (1998). Sovereign domains: The structure of 'Iki', Japan Forum10(2):197-209. Kosaka Kenji (1989). "An algebraic reinterpretation of Iki No Kozo (Structure of Iki)", The Journal of Mathematical Sociology14(4):293-304.

Mara, Michael. Kuki Shuzo: A Philosopher’s Poetry and Poetics (Hawaii 2004)

Mostow, Joshua S. “Utagawa Shunga, Kuki's 'chic,' and the construction of a national erotics in Japan,” Performing "Nation" Gender Politics in Literature, Theater, and the Visual Arts of China and Japan, 1880-1940, Brill 2008, pp. 383-424. Nara Hiroshi, Rimer, Thomas J., Mikkelsen, Jon Mark (2004). The Structure of Detachment: The Aesthetic Vision of Kuki Shūzō, Honolulu: University of Hawai'i Press.

Nishiyama, Matsunosuke. Edo Culture (Hawaii 1997)

Pincus, Leslie (1991). "In a Labyrinth of Western Desire: Kuki Shuzo and the Discovery of Japanese Being," boundary 2 18(3):142-156. Pincus, Leslie (1996). Authenticating Culture in Imperial Japan: Kuki Shūzō and the Rise of National Aesthetics, Berkeley CA: University of California Press. Mayeda, Graham (2006). Time, Space and Ethics in the Philosophy of Watsuji Tetsuro, Kuki Shuzo, and Martin Heidegger, New York: Routledge

Higaki Tatsuya (2014). "Deleuze and Kuki: The Temporality of Eternal Return and un coup de ds", Deleuze Studies 8(1):94-110.

- - - - - Japanese:

安田武 多田道太郎『『「いき」の構造』を読む』朝日選書132 1979

九鬼 周造「九鬼周造全集: 「いき」 の構造 ;「いき」の本質」『九鬼周造全集 第 第 1 巻 』天野貞祐, 澤瀉久敬, 佐藤明雄et. al.、岩波書店, (1980)2012

九鬼 周造「資料篇 (九鬼周造全集 別巻)」『九鬼周造全集 第 第 1 巻 』天野貞祐, 澤瀉久敬, 佐藤明雄et. al.、岩波書店, 2012

九鬼 周造『「いき」の構造 他二篇』 (岩波文庫) 文庫、岩波書店; 改版1979

Thanks to Yoshio Kusaba san!

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- - - To join me on facebook, click the image !

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. Japanese Architecture - cultural keywords used in haiku .

. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .


[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #iki #ikiedo #tsu #date #akanuke #hari #bitai -
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10/04/2014

shibui Japanese elegance

[ . BACK to DARUMA MUSEUM TOP . ]
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shibui 渋い / shibusa 渋さ subdued elegance

shibui, in its original meaning, is the adstringent taste of food.

kakishibu 柿渋 "persimmon dye" "adstringent liquid of persimmon
shibutori 渋取 (しぶとり) making dye from fermented persimmons
shibu toru 渋取る(しぶとる), shibu tsuku 渋搗く(しぶつく)
kakitsuki uta 柿搗歌(かきつきうた)
shibukasu 渋糟(しぶかす)leftovers from the process
kishibuoke, kishibu-oke 木渋桶(きしぶおけ)

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Calling kakishibu a “dye” is a bit of a misnomer. Made from the fermented juice of unripe astringent persimmons, the color comes from the tannin molecules linking together and forming a coating. More than a coloring agent, kakishibu also has strengthening, antibacterial and waterproofing properties. Kakishibu was used in China and Korea, but reached its ultimate utilization in Japan. It was used as a wood preservative, waterproofer, insect repellent, folk medicine, and on washi (Japanese paper), fans, parasols, clothing and in sake production.
. Persimmon (kaki) and kigo .

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August 1960 House Beautiful -" Discover Shibui:
The Word for the Highest Level in Beauty. "

DISCOVER SHIBUI-
Philip Bewley

“One of the most influential issues ever by a design magazine” is how the August 1960 issue by House Beautiful magazine titled, “ Discover Shibui: The Word for the Highest Level in Beauty” is described in the archives of the Smithsonian Institution (The Elizabeth Gordon Papers. Freer Gallery of Art and Arthur M. Sackler Gallery Archives). The August “Shibui” issue was followed by the September 1960 issue
“How to be Shibui with American Things”.


These two landmark magazine issues introduced the American public to Japanese aesthetic of shibui (or shibusa). Elizabeth Gordon, House Beautiful editor (1941-1964) wrote in the August issue “Shibui describes a profound, unassuming, quiet feeling. It is unobtrusive and unostentatious. It may have hidden attainments, but they are not paraded or displayed. The form is simple and must have been arrived at with an economy of means.
Shibui is never complicated or contrived.”

THE SEVEN QUALIFIERS - Shibui has seven qualifiers:
simplicity, implicitness, modesty, silence, naturalness, everydayness, and imperfection.


EAST MEETS WEST
While Western art had certainly been influenced by the decorative arts of Japan before these issues, nothing in English had been written on the Japanese aesthetic of shibui before Elizabeth Gordon introduced shibui to the American public. “These issues were published just as I was finishing high school and preparing to go into design so they were incredibly timely in my development,” Says Bob Garcia (Therien & Co.). “Fortunately I went to The Rudolph Schaeffer School of Design soon thereafter and given the Asian bent to the school's curriculum. The colors and compositions of Shibui were engrained in my own aesthetic.”


Photograph by Ezra Stoller

Shibui beauty, as in the beauty of Tea Ceremony,
is beauty that makes an artist of the viewer."
Elizabeth Gordon

hade - bright and exhuberant beauty
iki - chique and sophisticated beauty
jimi - somber and proper beauty

- source : littleaugury.blogspot.jp

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Click to see more when googeling with shibui mingei - folk art 渋い 民芸!


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- quote
Shibui (渋い) (adjective), shibumi (渋み) (noun), or shibusa (渋さ) (noun)
are Japanese words which refer to a particular aesthetic of simple, subtle, and unobtrusive beauty. Like other Japanese aesthetic terms, such as iki and wabi-sabi, shibui can apply to a wide variety of subjects, not just art or fashion.

- - - - - Defining shibui or shibusa
Shibusa is an enriched, subdued appearance or experience of intrinsically fine quality with economy of form, line, and effort, producing a timeless tranquility. Shibusa includes the following essential qualities:

(1) Shibui objects appear to be simple overall but they include subtle details, such as textures, that balance simplicity with complexity.
(2) This balance of simplicity and complexity ensures that one does not tire of a shibui object but constantly finds new meanings and enriched beauty that cause its aesthetic value to grow over the years.
(3) Shibusa is not to be confused with wabi or sabi. Though many wabi or sabi objects are shibui, not all shibui objects are wabi or sabi. Wabi or sabi objects can be more severe and sometimes exaggerate intentional imperfections to such an extent that they can appear to be artificial. Shibui objects are not necessarily imperfect or asymmetrical, though they can include these qualities.
(4) Shibusa walks a fine line between contrasting aesthetic concepts such as elegant and rough or spontaneous and restrained.


Interior of Soetsu Yanagi's house

The colors of shibusa are "muddy" colors. For example, in interior decorating and painting, gray is added to primary colors to create a silvery effect that ties the different colors together into a coordinated scheme. Depending upon how much gray is added, shibui colors range from pastels to dark. Occasionally, a patch of brighter color is added as a highlight.

The seven elements of shibusa are simplicity, implicity, modesty, silence, naturalness, everydayness, and imperfection.
The aristocratic simplicity of shibusa is the refined expression of the essence of elements in an aesthetic experience producing quietude. Spare elegance is evident in darkling serenity with a hint of sparkle. Implicity allows depth of feeling to be visible through a spare surface design thereby manifesting the invisible core that offers new meanings with each encounter. The person of shibusa modesty exalts excellence via a thoroughness of taking time to learn, watch, read, understand, develop, think, and merges into understatement and silence concerning oneself. Shibusa's sanctuary of silence, non-dualism—the resolution of opposites, is intuition coupled with beauty and faith as foundations for phases of truth revealing the worship and reverence for life. Naturalness conveys spontaneity in growth, unforced.

The healthy roughness of texture and irregular asymmetrical form maintain shibusa freedom wherein the center lies beyond all particular things in infinity. Everydayness raises ordinary things to a place of honor refined of all artificial and unnecessary properties thus imparting spiritual joy for today is more auspicious than tomorrow. Shibusa everydayness provides a framework, a tradition for an artist's oeuvre to be a unit not a process. Hiroshi Mizuo argues that the best examples of shibusa are found in the crafts, which are ordinary objects made to be used; also, since they are mass-produced, they tend to be more spontaneous and healthy than many of the fine arts. Imperfection in shibusa Soetsu Yanagi in The Unknown Craftsman refers to as "beauty with inner implications". It is not a beauty displayed before the viewer by its creator; creation here means making a piece that will lead the viewer to draw beauty out of it for oneself. Shibui beauty, as in the beauty of Tea Ceremony, is beauty that makes an artist of the viewer."

In James A. Michener's book Iberia the adjective 'shibui' is referenced as follows: "The Japanese have a word which summarizes all the best in Japanese life, yet it has no explanation and cannot be translated. It is the word shibui, and the best approximation to its meaning is 'acerbic good taste.'"

The author Trevanian (the nom de plume of Dr. Rodney William Whitaker) wrote in his 1979 best-selling novel Shibumi, “Shibumi has to do with great refinement underlying commonplace appearances.” In the business fable The Shibumi Strategy, the author, Matthew May, wrote that shibumi "has come to denote those things that exhibit in paradox and all at once the very best of everything and nothing: Elegant simplicity. Effortless effectiveness. Understated excellence. Beautiful imperfection."

- - - - - History of the term
Originating in the Muromachi period (1336–1392) as shibushi, the term originally referred to a sour or astringent taste, such as that of an unripe persimmon. Shibui maintains that literal meaning still, and remains the antonym of amai (甘い), meaning 'sweet'.


An almost ripe Shibui, the fruit of Diospyros kaki

However, by the beginnings of the Edo period (1615-1868), the term had gradually begun to refer to a pleasing aesthetic. The people of Edo expressed their tastes in using this term to refer to anything from song to fashion to craftsmanship that was beautiful by being understated, or by being precisely what it was meant to be and not elaborated upon. Essentially, the aesthetic ideal of shibumi seeks out events, performances, people or objects that are beautiful in a direct and simple way, without being flashy.

Expert singers, actors, potters, and artists of all other sorts were often said to be shibui; their expertise caused them to do things beautifully without making them excessive or gaudy.

The concept of shibusa was introduced to the West in August and September, 1960, in publications of the American magazine House Beautiful.

"Shibusa Implicity" iron glaze and gold leaf vase, Dorothy Bearnson, 1983
"Shibusa Modesty" iron glaze vase, Dorothy Bearnson, 1988.

Today, sometimes baseball players are even said to be shibui when they contribute to the overall success of the team without doing anything to make themselves stand out individually. The apparent effortlessness displayed by athletes such as tennis player Roger Federer and hockey great Wayne Gretzky are examples of shibumi in personal performance.

With a long list of additional reading
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Everett Brown's lifestyle is a reflection of his philosophy on life.
American photojournalist combines traditional with modern in daily life

Brown uses the term "shibu-modern" to explain the theme in his lifestyle and his design for his country inn.

"Shibu-modern is a way of integrating traditional aspects of living with modern technology and design to provide a deeply rich Japanese aesthetic experience. Shibui means traditional, rustic atmosphere. Shibu-modern is not just old and rustic, but it the aesthetic merging with modern design elements," said Brown.

Several examples of shibu-modern can be seen at Jiji no Ie. One example is the suikinkutsu — an underground ceramic urn in the inn's Japanese garden that makes a beautiful sound when water drips into it.
Brown said he wanted to re-create the aesthetic of an Edo Period tea house garden. He asked Yosuke Yamaguchi, an award-winning gardener from Nagasaki, to design the garden, to build the suikinkutsu as an aesthetic feature in the inn's garden.

Deco Nakajima 中島デコ Nakajima Deko, Brown's wife
Brown's Field farm:
Tucked away in Chiba Prefecture's Boso Peninsula, Brown's Field consists of a traditional Japanese farmhouse, the Rice Terrace café, a yurt, a couple of rice fields and lots of ducks, goats and cats.
. Deco Nakajima 中島デコ Nakajima Deko .


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. wabi sabi 侘び 寂び .

wabi ... simple and quiet, austere refinement
sabi ... elegant simplicity ... patina, rusty

Wabi and Sabi: The Aesthetics of Solitude

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- - - - - H A I K U and S E N R Y U - - - - -

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Haiku and the Perception of the Unique
Richard Gilbert, Japan
Egalitarian Typologies Versus the Perception of the Unique,
by James Hillman
Hillman interests me because he poses a deeper polarity or dichotomy, regarding excellence: egalitarian typology versus the perception of the unique. It may be that any critic (“person of taste”), in advancing a rationale for excellence, unavoidably presents a schema as part and parcel of a logical, formal argument for quality.
For haiku, one can speak of yugen, shibumi, karumi, wabi-sabi, etc. These terms, taken together, form an egalitarian typology. Critics will say that this or that haiku possesses more or less of one and another.

- source : haikureality.theartofhaiku.com


Can haiku be distinguished from other short forms of poetry?
..... beginning with the first requirement: shibumi.

English haiku must not be pale imitations of Japanese haiku, or mere ... advantages of sabi, shibumi and similar aesthetic qualities cannot but improve the climate ...

Shibumi. Shimada Seiho (1882-1944)

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. Japanese Architecture - cultural keywords used in haiku .

. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .


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