The Truth about Geisha Tourism in Japan

Japan’s geisha have survived war and the turn of the century — unruly travelers may be the dying art’s final blow.

A geisha-in-training looks out at Gion, Kyoto. Satoshi-K. CC BY 2.0 

With her milky-white oshiroi, silky kimono and glossy bouffant, the geisha’s dramatic flair has left a lasting impression within the cultural imagination of Japan. Geisha, Japanese female entertainers, are regarded as icons of their country’s rich artistic heritage — it’s often said they exist in a sphere separate from the rest of us, in the dreamy, gossamer “flower and willow world.” However, from serving as factory workers during World War II to being popular (and controversial) visitor attractions today, there’s more than meets the eye to these revered performers, and they’ve come a long way from their medieval origins. 

“Japanese women in reading and writing” by Katsukawa Shunshō. The New York Public Library. CC0 

In Japanese, the word “geisha” literally translates to “art person.” Indeed, traces of the geisha tradition can be traced back as early as Japan’s Heian period in 794, when the country began to place a larger emphasis on poetry and beauty. This newfound appreciation for the fine arts set the aesthetic stage for the geisha’s forerunner, the courtesan, to come onto the scene. Courtesans were female performers well-versed in song, dance, conversation — and sex. Sex work proliferated throughout Japan as men illicitly sought connections outside of their wives, who were still held to Confucian ideals of virtue and modesty. In the 1600s, however, the ruling samurai outlawed prostitution to “clean up” Japanese society, confining sex work to “yūkaku,” or “pleasure houses.” But boxing courtesans out of mainstream society did not kill the industry — rather, consolidating these trained performers gave rise to a new, distinct culture of art and ceremony. 

Yūkaku evolved into spaces of entertainment, with women increasingly making their trade in song, dance and music rather than sex. A former prostitute first called herself a “geisha” around 1750, and many women followed suit. It is important to note that although many (both consensually and nonconsensually partook in sexual exchanges, geisha were not sex workers then and are not today. Geisha instead focused on being entertaining hostesses and conversationalists for their upper-echelon clientele and adept in traditional arts like the tea ceremony, calligraphy and flower arranging. 

The increasing popularity of geisha persisted well into the 19th century as the profession organized into a highly structured working class involving exclusive apprenticeships and patronages. Training started at a young age, as early as six years old (some children were sold by their parents to geisha houses or “okiya”). Girls spent years as “maiko,” or geisha-in-training, rigorously learning the traditional arts before making their debut. Old-fashioned courtesans declined in popularity as wealthy men increasingly found company in geisha, whose public perception became glamorized as a result. Until World War II.

Like nearly every aspect of Japanese life, the geisha industry was irreversibly changed by WWII. After leaving to aid in the war effort, many “maiko” did not return to their “okiya” after the war, instead choosing to remain in their industrial jobs. With the onset of WWII, becoming a geisha was no longer a girl’s only way out of poverty. Geisha dispersed, and the few that remained grew increasingly protective over their traditions. Some aspects of the trade changed — the training age was raised from six to 16, for example. But this general reclusion from Westernization and modernity contributed to geishas’ decline in the mid-20th century as men shifted their preference to other female entertainers like models and bar girls. But geisha remain popular among travelers, even receiving a popularity boost among Western audiences from Arthur Golding’s (in)famous 1998 novel “Memoirs of a Geisha.” 

Two geisha with a businessman. Herb Gouldon. CC0

There are still dozens of geisha districts, or “hanamachi,” across Japan that travelers can visit to experience traditional geisha entertainment and hospitality. In Tokyo, travelers can sample sake and listen to a “samisen” performance, while in Niigata, they can watch “geigi” dancing. But recently, geisha have called out visitors for overstepping boundaries, citing predatory behavior ranging from unsolicited photography to sexual harassment. As a result, Japan’s geisha mecca, Gion, banned non-residents from parts of the region this past March. 

“There will be a fine of 10,000 yen [$67 USD]” for nonresidents caught wandering Gion’s streets, Kyoto district official Isokazu Ota told the Associated Press. “Kyoto is not a theme park.”

As COVID precautions have been lifted over recent years, it’s as if people have forgotten how to act now that they can travel again. Several countries have reported instances of traveler misbehavior since easing travel restrictions. Some popular destinations have even implemented tourist bans of their own. However, Japan’s situation is unique as the misbehavior concerning geisha is rooted in a historic misconception laden with sexist undertones. 

Geisha are not sex workers. This widespread misunderstanding largely originates from World War II, as men returned home and spoke of their dalliances with “geisha girls.” Given that geisha were and are prohibited from offering sexual services, these men were likely talking about prostitutes and not actual geisha. But by conflating geisha with sex workers, these men began a lasting hypersexualization of geisha, degrading the women and debasing their culture in one fell swoop. Although some geisha did have sexual relationships with their clientele — both by choice and coercion — the misconception that all geisha did so still persists. These lingering sentiments contribute to the harmful thinking and behavior seen today, with visitors believing that it’s okay to treat geisha like zoo animals because they exist to please others, specifically men. 

In truth, there has been debate in recent years surrounding the sustainability of Japan’s geisha industry regarding its perceived incompatibility with feminist ideals. Some argue that geisha entertainment is contingent on the male gaze and that its business model is thus outdated and problematic. 

“I had clients slip their hands through the side openings of my kimono to fondle my breasts, and when in private rooms they’d open the hems of my kimono so as to touch my crotch. ” ex-geisha Kiritaka Kiyoha wrote on X.  “When I told the house mother about these incidents, she directed her anger at me, saying I was at fault.”

When considering their job description at face value, geisha are not inherently feminist. They wear intricate makeup, they learn art and conversation — all to please men. While there may be a self-empowerment aspect to it, they are ultimately catering to and capitalizing off of male interests. But therein lies the paradox: they are capitalizing. Geisha are some of Japan’s most financially independent women. Yes, perhaps this independence wouldn’t be possible without men there to buy their company, but geisha represent a distinctly female tradition of economic self-sufficiency, a feminist ideal some Western countries are still aspiring toward.

Of course, as Kiyoha reminds us, geisha being a time-tested practice doesn’t justify the predatory behavior that props it up: “I would like you to consider if [abuse and harassment] is truly what one would call traditional culture,” she continued on X. 

Gion’s traveler restriction is intended to protect geisha and restore dignity to their traditions, but there’s also a fear that it will expedite what many view as the dwindling profession’s inevitable extinction. It’s estimated a mere 1,000 geisha are still practicing in Japan, a far cry from its pre-WWII peak of 80,000. This steady decline, coupled with the bans, leaves many wondering where geisha and their dying art go from here. 

“I don’t want the geisha occupation to disappear,” Kiyoha said, but “the industry should rebuild, oriented in a better direction.”  

Geisha walks through Kyoto. Tawatchai Prakobkit. CC BY 2.0

Geisha are enigmatic by design, and it is crucial that the public remain interested in the culture and history underlying their time-honored trade. But more than relics of a bygone era, geisha are cultural guardians, and they are people. If/when travel to geisha districts opens back up, it is important to remember that their shroud of mystery is not an invitation for travelers to poke and prod and investigate — there are ways to learn about the culture without violating these women’s boundaries.

Bella Liu

Bella is a student at UC Berkeley studying English, Media Studies and Journalism. When she’s not writing or working through the books on her nightstand, you can find her painting her nails red, taking digicam photos with her friends or yelling at the TV to make the Dodgers play better.

Matcha's Roots: The Legacy of Japan's First Tea Tree

Explore Shofuku-ji, Japan’s oldest Zen temple, where the legacy of the first tea tree still thrives.

Shofuku-ji Temple. N yotarou. CC BY-SA 4.0

At the end of an unassuming street in Fukuoka, Japan stands the Shofuku-ji Temple. Its ancient grounds are a testament to centuries of cultural and spiritual history, particularly to the evolution of matcha, Japan’s iconic powdered green tea. Matcha is made from specially grown and processed tea leaves. The process begins with shading the tea plants several weeks before harvest to boost chlorophyll levels, resulting in its vibrant green color. The leaves are then carefully picked, steamed to stop oxidation, dried, and ground into a fine powder using traditional stone mills. Matcha's popularity outside Japan, especially in the U.S., experienced a surge in the early 21st century due to a growing interest in health and wellness globally. Its high antioxidant content, culinary versatility, and cultural appeal contributed to its widespread adoption in cafés and homes worldwide. 

Shofuku-ji Temple was founded in 1195 CE by the Buddhist priest Myōan Eisai, who is often credited with introducing Zen Buddhism to Japan. However, Eisai’s cultural influence extends beyond religion. Chinese legend dates the invention of tea to around 2737 BCE in ancient China. From China, the beverage was brought to Japan by a mission of monks, including Eisai, returning from a pilgrimage in 1191 CE. Upon arriving in Japan, Eisai cultivated the tea seeds in the Iwakamibo gardens of Ryozen-ji Temple, Saga. 

Shofuku-ji Temple Pond. Mark Pegrum. CC BY 2.0

These seeds, which produced the first tea plants in Japan, became the foundation of what is now known as matcha. The plant that stands at Shōouku-ji today, often referred to as "Japan’s First Tea Tree," is a direct descendant of those original plants, a living monument to the history of Japanese tea culture.

When Eisai brought the tea seeds to Japan, he was not merely bringing a new beverage, he was introducing a practice that would become integral to the Zen way of life. The preparation and consumption of matcha evolved into a ritualized practice that aligned perfectly with the principles of mindfulness and presence central to Zen. 

Buddha Statue. David McKelvey. CC BY-NC-ND 2.0

Referred to as “the way of tea,” the preparation of tea developed into an exercise of Zen devotion that honored the beauty which can be discovered in an otherwise flawed world. Author and tea expert Solala Towler has said: “It is a ceremony that takes the simple art of drinking tea to a sacred level, where the host and the guests share a moment of worship of the simple art of preparing and drinking of tea together, elevating them to a level of purity and refinement.”

The Jizōdō at Shōfuku-ji. MomoyamaResearch. CC BY-SA 4.0

The word matcha comes from the Japanese verb “matsu”, (to rub or to daub) and “cha” , (tea). In its early form, matcha was consumed as a medicinal drink. Eisai himself wrote about the health properties of tea in his book “Kissa Yojoki” (“Drinking Tea for Health”), where he extolled the virtues of tea for both body and mind. 

Eisai believed that tea could cure physical ailments and enhance mental clarity and spiritual well-being, making it an ideal companion for Zen meditation. He realized that drinking matcha improved his meditation sessions by producing a state of calm alertness, likely a product of the cognition-boosting interaction between matcha’s caffeine and L-theanine. Caffeine, a natural stimulant, provides an energy boost. However, caffeine alone can sometimes lead to jitters, increased heart rate, or anxiety. L-theanine, an amino acid found in tea leaves, counters this with its calming effect on the brain. It promotes the production of alpha waves, which are associated with a relaxed yet alert mental state.When consumed together in matcha, caffeine and L-theanine synergize to create a balanced effect. 

Shofuku-ji Temple. David McKelvey. CC BY-NC-ND 2.0

For centuries, the practice continued to spread throughout Japan, dispersing throughout all levels of society. Today, the matcha tea ceremony provides an opportunity for intellectual exchange, the sharing of knowledge and the continuity of tradition.

As was written in a collection of essays entitled “The Book of Tea” by Okakura Kakuzo, one of the first Japanese to advocate for the art of tea drinking, “Those who cannot feel the littleness of great things in themselves are apt to overlook the greatness of little things in others,” a sentiment that ties humility in oneself to the appreciation of others and their work, tea among them. 

A Sanmon at Shofuku-ji Temple. STA3816. CC BY-SA 3.0

Today, Shofuku-ji Temple remains a serene sanctuary where visitors can connect with the historical and spiritual origins of matcha. The temple grounds, with their carefully maintained gardens and ancient structures (including a Buddhist temple, a kitchen, a Zen hall, a bell tower, a sun and moon garden, a records hall, and more) provide a peaceful setting for reflection upon the past. Visitors can appreciate the tea plant, a living link to Japan’s first tea plants, and the enduring legacy of Eisai’s contributions to Japanese culture. 

Generally, Shofukuji Temple is not open to the public. If you are visiting as a group, you must apply one month in advance and receive permission from the temple, even if you just wish to tour the grounds. The application and a guide to the grounds can be found on the temple’s website. The temple is a nationally designated historic site that protects cultural assets and the continuation of the Zen tradition, so visitors are asked to proceed quietly and with care. Visitors may also be asked for a contribution to help protect and restore cultural properties. Applications received less than one month in advance will not be accepted.

GETTING THERE

Shofukuji Temple can be reached in a short walk from Gion Station and a 15-20 minute walk from Hakata Station in Fukuoka. Fukuoka is the sixth largest city in Japan and offers a variety of hotels and transportation methods for visitors.

Rebecca Pictairn

Rebecca studies Italian Language and Literature, Classical Civilizations, and English Writing at the University of Pittsburgh. She hopes to one day attain a PhD in Classical Archeology. She is passionate about feminism and climate justice. She enjoys reading, playing the lyre, and longboarding in her free time. 

A Trip Through the Past: Japan’s Living Heritage on Sado Island

The historical music, performing arts and cuisine are kept alive on a tiny resort island off the Japanese coast.

A Noh performance onstage on Sado Island. Yoshiyuki Ito, CC BY-SA 3.0

Feudal Japanese history gave rise to one of the most fascinating cultures in the world. Decades of relative isolation on the islands of Japan allowed for a completely unique society to blossom, and the resulting art, music and performance is incredible to behold. Although the world has largely moved on from the 18th century, there are still small pockets of society that try to keep those cultures alive. And there is no better place to see Japan as it once was than on Sado Island.

Sado Island was not always beautiful. In the beginning, it was used as a prison colony for political exiles from nearby Japan. Around 1601, however, the territory's rulers discovered a massive vein of gold running through the island. This naturally led to a gold rush, which jump started the population of Sado. The mine lasted for over 400 years, closing at last in 1989. After this, the population began to decline, and now the island has gone from a mining hub to a lush resort.

Today, Sado is a massive cultural hotspot. Throughout history, Sado Island was a crucial trading base on the way to Osaka—this resulted in a huge number of cultures leaving their mark on the land over centuries. Ancient Buddhist shrines and feudal Japanese temples share space across the island, as architecture from all eras fills in the gaps.

The city of Shukunegi, for instance, has been around for over 400 years—it was constructed during the beginning of the Edo era in the 1600s. Many of the buildings were actually built from wood and stone brought by or recycled from the trading ships themselves. Many of these structures are still standing today, packed tightly together to form blocks of houses.

However, the heart of Sado’s cultural preservation comes in the form of its performing arts and music. Noh, a traditional style of Japanese theater, is typically performed in shrines, with the audience sitting outside around bonfires. The stages are open on three sides, with the back featuring a painted image of pine trees. The lead performer typically wears a mask, fashioned after the leading characters of the play (although they are also used to denote spirits and demons). There is nothing in the world quite like Noh, and Sado Island is one of the best places to watch these magnificent performances in person.

Another example of classic Japanese culture on Sado Island is onidaiko, which literally translates as “demon drumming”. These performances include masked dancers and the famous music of Japanese taiko drumming, which was traditionally used to ward off negative energy and spirits during rice harvests. Taiko is most prominent during the Earth Celebration, which takes place in the middle of August every year and lasts for three days of music, performances, and culture. The Sado Island Taiko Centre, where visitors can see taiko drumming year-round, is home to two of the biggest taiko drums in the world.

In addition to its vibrant culture and rich history, Sado Island is a simply gorgeous natural vista. It boasts over 170 miles of coastline, with everything from nearly 100-foot cliffs and volcanic rock walls to lovely beaches. The island is also home to a wide variety of rare plants and animals, including the toki, also called the crested ibis, an extremely rare bird that has become the unofficial mascot of Sado. Even if you’re more in the market for nature than culture, there’s an incredible amount of both to be found on Sado.

Sado has a large number of hotels all over the island, ranging in price from $99 to $500. The island is a wonderful travel destination year-round, but the best time to go is mid-August in order to catch the Earth Celebration.

Ryan Livingston

Ryan is a senior at The College of New Jersey, majoring in English and minoring in marketing. Since a young age, Ryan has been passionate about human rights and environmental action and uses his writing to educate wherever he can. He hopes to pursue a career in professional writing and spread his message even further.

A Festival of Flight: Explore Japan’s Hamamatsu Kite Festival

Join more than 1.5 million people in May to celebrate the Hamamatsu Kite Festival.

Kites flying during the Hamamatsu Kite Festival. Shizuoka Prefectural Tourism Association. CC BY-SA 2.1 JP

The origins of the Hamamatsu Kite Festival date back more than 450 years. In Japan, kites have been used for both practical and celebratory purposes for over 1,000 years. During the Edo era, kites were flown to celebrate the birth of a first-born son. This tradition then developed into the Hamamatsu Kite Festival where all children are celebrated.

At the beginning of May during Golden Week, Hamamatsu’s skies are filled with over 100 vibrant, traditional kites. The designs of the kites in the Hamamatsu Kite Festival symbolize children and traditions from each town in the district of Hamamatsu. The kite fliers then partake in an aerial battle, attempting to sever each other's kite strings.

As dusk falls, the festivities move from the beach to the city center where the streets come alive with dance and musical performances featuring bells and drums. The traditional music follows nearly 100 artfully decorated floats as they travel through the streets of Hamamatsu. The floats carry children in customary clothing and are pulled by cheering adults with lanterns and flags in hand. 

Some floats are over 100 years old, and travelers can learn about their history at the plaza between the JR-Hamamatsu and Shin-Hamamatsu train stations where a few floats are displayed throughout the day. There are three parade routes, so for those hoping to see all the floats it is recommended that they choose a different route each night.

The location of the kite battles on the Pacific coastline allows travelers easy access to other nearby marvels, such as one of three of Japan’s major sand dunes. The Nakatajima Dunes, known as a famous hatching ground for loggerhead sea turtles, can be found near the kite battles, and are surrounded by coastal forests. 

Not only home to its eponymous Kite Festival, the city of Hamamatsu  is a destination known for its diverse landscapes and impeccable craftsmanship. Along with the coastline, Hamamatsu boasts mountains, a river and Lake Hamana, the birthplace of Japan’s eel-farming industry. Energetic travelers can participate in many activities at Lake Hamana, including windsurfing, swimming and biking. 

Nature lovers will feel right at home among thousands of plant species at the Hamamatsu Flower Park. History buffs can learn about the city’s musical history at the Hamamatsu Museum and explore Hamamatsu Castle.

Hamamatsu is easily accessible from Tokyo. Travelers can take a bullet train from Tokyo Station to Hamamatsu Station in as little as 100 minutes.

Madison Paulus

Madison is a student at George Washington University studying international affairs, journalism, mass communication, and Arabic. Born and raised in Seattle, Washington, Madison grew up in a creative, open-minded environment. With passions for human rights and social justice, Madison uses her writing skills to educate and advocate. In the future, Madison hopes to pursue a career in science communication or travel journalism.


Japan’s Population Crisis Hits a Record Low

Japanese birth rates are falling exponentially, and it could have major effects on the country’s economy. 

Harajuku District in Japan. @paulkrichards. Instagram

Many around the world consider Japan a futuristic country, a view drawn from its creative technology and its unique culture. A popular destination for tourists all around the world, this East Asian country makes up 1.6% of the world’s population with its approximately 125 million residents. 

However, this number is set to rapidly decline as Japan teeters on the precipice of a population crisis. Its Prime Minister has issued a dire warning, saying that the country is “on the brink of not being able to maintain social functions” due to the falling birth rate. Japan has one of the highest life expectancies in the world, which means that most will grow old and require care from others, but the workforce is shrinking as  aren’t enough young people to fill the gaps in Japan’s stagnating economy.

Why is this? To use simple terms, Japanese people are having fewer babies. Women are postponing their marriages and rejecting traditional paths to focus on their professional lives, and the percentage of women who work in Japan is now higher than ever. However, there are also fewer opportunities for young people, especially men, in the country’s economy. Since men are still widely viewed as the breadwinners of the family, a lack of good jobs would also mean the men would avoid having children — and settling down — knowing they can’t afford it. With Japan’s high cost of living, it adds more reason for couples to steer clear of having a family.

The problem has only gotten worse since the Covid pandemic. In 2021, the birth rates in Japan declined to around 805,000 — a figure that was not expected until 2028. With much of the population choosing to focus on their careers instead, this number will only continue to fall. 

In the early stages of the pandemic, there were jokes circulating that the lockdowns would cause another baby boom. However, the opposite came true. Japan experienced a reduction in birth rates, as well as other countries such as Taiwan and China — to an estimated 1.07 children per woman.

Japan’s population pyramid in October 2021. Kaj Tallungs. CC BY-SA 4.0 

There are more and more elderly people in the country and not enough working-age adults to support them. The economy is at risk. But Japan’s Prime Minister Fumio Kishida promises to combat the low birth rate.

With Japan “standing on the verge of whether we can continue to function as a society,” Kishida urges the national government to focus on policies regarding children and ramp up child-related programs, saying it “cannot wait and cannot be postponed.” He wants the government to double its spending on child-related programs and in April, he will launch a new Children and Families government agency to help in the endeavor.

This agency will unify policies across multiple government ministries to better deal with issues that concern children, such as declining birth rates, child poverty, and sex crimes. Kishida has plans to double the budget if necessary, without elaborating.

In the mid 1990s, the Japanese government launched a series of programs addressing their country’s low fertility, hoping to provide parenting assistance through increasing provision of childcare services and advocating for a better work-life balance. And in the 2010s, fertility policies were incorporated into Japan’s macroeconomic policy, national land planning, and regional and local planning.

Despite all these efforts, however, Japan’s goal to boost population remains unsuccessful. By forming the new agency, Kishida hopes these problems will be taken more seriously.

One thing remains clear, though — Japan is facing a population crisis. And if birth rates keep falling, the country’s economy will struggle under its effects.

Michelle Tian

Michelle is a senior at Boston University, majoring in journalism and minoring in philosophy. Her parents are first-generation immigrants from China, so her love for different cultures and traveling came naturally at a young age. After graduation, she hopes to continue sharing important messages through her work.

Why Japanese Fruit Is So Expensive

Japan places cultural importance on giving fruit gifts, leading to the cultivation of impressive fruits that can cost over $100

Square Watermelon. Joi Ito. CC BY 2.0.

In most parts of the world, fruit is a relatively common food, located in every grocery store and eaten as a healthy snack. However, fruit in Japan is expensive, much more than most would expect. Every piece of fruit is carefully grown and so much importance is placed on this that a single piece of fruit can cost over $200. 

Of these expensive fruits, melons are the most famous. Many watermelons are grown in the shape of a cube, though known as square watermelons, and others a heart. Square watermelons were originally developed to make it easier to store them, but they are still watermelons. Yubari melons are also extremely costly, well-known for their sweetness, texture and aroma. They are known as the most expensive fruit because in 2010, a pair of them were sold for $45,000 to a melon-flavored mineral water company celebrating their 10th anniversary. Muscat grapes are also very popular, each one large, plump and shiny. However, the Ruby Roman grapes are even more special. These are grown only in Ishikawa, one of Japan’s prefectures, and a single one of these grapes can cost 2,500 yen (about $18). They are easily the most expensive grapes in the world, but they are also the largest, with each grape as big as a ping pong ball. Though these grapes are also classified into superior, special superior and premium, only 1-2 bunches of grapes are considered premium per year. In 2020, a premium group of Ruby Roman grapes sold for $12,000. Another popular and expensive fruit is the Japanese strawberry. Amao strawberries, grown in Fukuoka, cost around $7 per kilogram, but they are roughly 4-5 times the size of normal strawberries. Hatsukoi no kaori, or white jewel strawberries, are 3 times the size of a regular strawberry, but a singular one of them will cost $10. This is because of the unique color that they are famous for. Hatsukoi no kaori are white strawberries with red seeds, hence the name “white jewel”. 

White Jewel Strawberry. Jed Schmidt. CC BY-NC-SA 2.0.

These impressive fruits are expensive for a reason. There is a lot of careful cultivation by the farmers who grow them so that the fruit turn out perfectly. Each farmer has their own way of meticulously taking care of their fruit plants. Some will pollinate each flower by hand, others have hats for their fruit in order to prevent sunburn and the rest  will grow the plant so that each branch or vine only has one fruit. This way, all the nutrients in the plant are directed towards that particular fruit.

Display of Expensive Fruit. The Tronodon. CC BY-NC-ND 2.0.

In addition, fruit-giving is an important part of Japanese culture. The seasons play a large cultural role, and fruit represents them because different fruits thrive better during different times of the year. It allows people to experience and appreciate what each season has to offer, from the colors of the fruit, to their aroma and, of course, taste. Beyond that, since fruit is edible, it doesn’t clutter people’s houses. Also, since the fruit is a gift, it has to look perfect. They cannot have blemishes or other imperfections, which is why so much labor and dedication is devoted to growing each luxury fruit.

Katherine Lim

Katherine is an undergraduate student at Vassar College studying English literature and Italian. She loves both reading and writing, and she hopes to pursue both in the future. With a passion for travel and nature, she wants to experience more of the world and everything it has to offer.

Macaque Monkeys Attack in Yamaguchi, Japan

Macaque monkeys, previously peaceful residents of Yamaguchi, Japan, began targeted attacks in July. 

Japanese macaque. Zweer de Bruin. CC BY-NC-ND 2.0. 

The city of Yamaguchi, Japan boasts historic temples, invaluable art, stunning gardens and macaque monkeys. Macaque monkeys have lived in highly populated areas of Japan since as early as the 1600’s, and up until recently, Japanese macaques have had very few concerning interactions with people.

However, since July 8th, more than fifty people in Yamaguchi have been attacked by the monkeys. City officials and experts say nothing like this has ever happened, and they even initially thought it was only one crazed monkey committing all of the attacks. But even after the monkey in question was euthanized, the attacks continued, leading the city to realize that an entire band of monkeys had inexplicably started attacking humans after years of peaceful  coexisting. Fortunately, as of late July, no serious injuries have occured, but city officials have taken to tranquilizing threatening macaques, as they are not deterred by food or traps. 

What makes these unprecedented attacks even more puzzling is the fact that they seem very coordinated, with an explicit goal, even if that goal is unclear to the people of Yamaguchi. While minor injuries have resulted from the attacks, some of the attacks appear to be attempted kidnappings. Additionally, the monkeys began by targeting primarily young children and older women. While over the past few weeks they have begun attacking adult men as well, these demographics are so specific that it begs the question: what is their intent? Unfortunately, no one knows yet. 

A mother in Yamaguchi recalls a monkey having broken into her home, and attempting to drag her child away. She noted that the monkey tried to take the child with it. The monkeys have been entering homes, and even lurking outside of nursery schools. While there have been occasional macaque attacks in the past, they primarily live in harmony with humans, and a planned effort like this is unprecedented. 

Two Japanese macaques. Etsuko Naka. CC BY 2.0. 

In terms of the history of Japanese macaques, as noted they have lived in Japan since as early as the 17th century. They are also incredibly intelligent animals, making the decision of the Yamaguchi officials to euthanize one a difficult call. Macaques have opposable thumbs and even sometimes walk on two legs. They are known for doing very human-like activities, such as bathing and relaxing in groups in hot springs in Japan. This habit, as well as the habit of washing their food in the ocean, was learned behaviors within the group, and previously, scientists thought only humans passed traditions and behaviors through generations. 

Despite the monkey attacks, which will hopefully come to an end soon, Yamaguchi has many sites to visit and a fascinating history. It is known for its temples, such as the Rurikoji Temple and Joeiji Temple. It is also a coastal town known for having high quality seafood and sake, which is perfect for travelers interested in food. Additionally, Yamaguchi is a very historic area, as the city contributed to the overthrow of the feudal era in Japan in the late 1800’s. 

Tokoji Temple in Yamaguchi, Japan. Yoshitaka Ando. CC BY-NC-ND 2.0. 

Ultimately, Yamaguchi, Japan is a beautiful and historic city which is currently experiencing turmoil at the hands of macaque monkeys. Officials hope that the situation will be resolved soon, and once it is, consider adding Yamaguchi to your travel list.

Calliana Leff

Calliana is currently an undergraduate student at Boston University majoring in English and minoring in psychology. She is passionate about sustainability and traveling in an ethical and respectful way. She hopes to continue her writing career and see more of the world after she graduates. 

3 Asian Theatrical Traditions

The cinema may be the world’s most prominent entertainment, but recorded film screenings cannot match the liveliness of performing theater. Learn about three theatrical traditions beloved by their Asian audiences for their craftsmanship and cultural significance.  

Stage Theatre. AndyRobertsPhotos. CC BY 2.0.

Theater is a unique art in its ability to elicit both laughter and tears within the same showing. Throughout these three Asian nations the stage is a place where performers can bring imaginary worlds to life, or inspire their audiences to better their own.  

1. Japan’s Rakugo

Rakugo. Isabelle + Stephanie Galley. CC BY 2.0.

Rakugo (fallen words) showcases a storyteller’s skill to enthrall their audience without the use of any costumes, scenery or special effects. Rakugo was developed during Japan’s Edo Period (1603-1868) by Buddhist priests who recounted dramatic tales to illustrate the impermanence of life and the sufferings elicited by materialistic attachment. Soon non-religious performers regaled crowds with parodied interpretations of those parables. A specialized sect of storytellers has emerged since, termed the rakugoka, who rely upon improvisation, exaggeration and, most critically, wordplay for their performances. A rakugoka presents upon the spartan kōza stage while dressed in traditional Japanese garb, and has only a sensu (paper fan) and a tenugui (hand towel) as props to aid them. With pantomime, voice and facial expressions the rakugoka will narrate one of 300 stories inspired by the realities of ordinary people.

The stories of rakugo are structured as back-and-forth dialogues between a set of archetypal characters and generally culminate in a funny climax. Popular character archetypes include cunning tricksters, miserly merchants, arrogant authorities and kaidan (ghosts or other apparitions). Each narration ends with an raku (fall), a humorous linguistic twist which serves as a punch line for the whole performance. Rakugo is analogous to a one-man show of sit-down comedy. 

2. India’s Nukkad Natak

Nukkad Natak. DLF PUBLIC SCHOOL, INDIA. CC BY 2.0.

From universities to slums throughout India, nukkad natak (street drama) serves as a medium of entertainment as well as social commentary. India has a rich heritage of theater which traces back centuries, but nukkad natak was shaped very recently among the country’s schools and streets. In the 1980s, left-wing grassroots activists started to put on plays for the lay public to highlight major social and political issues. Nukkad natak grew especially popular among college students who identified an outlet through which they could express their unacknowledged emotions and views. Nukkad natak has since become a channel for communication and information among the uneducated masses. 

Without any audiovisual equipment or cosmetic crew professionals nukkad natak troupes are forced to capitalize their bodies to the fullest. The troupers’ voices vary in pitch and volume as they undertake in constant physical motion. Troupes will not shy away from controversial scenes like sexual assault but will act them out publicly to provoke emotions. Some troupes dedicate their performances towards the portrayal of exemplary civic behavior. Even India’s private sector recognizes nukkad natak’s enormous influence on public society; some multinational corporations sponsor their own performances to advertise their products.   

3. Indonesia’s Wayang Kulit

Yogyakarta, Wayang Kulit. Arian Zwegers. CC BY 2.0. 

Although its origins are disputed to date, there is no debate as to the renown wayang kulit (shadow leather) holds today in Indonesia and neighboring countries. Intricately detailed leather puppets are deftly maneuvered by a dhalang (puppeteer) between a light source and a blank screen to portray a story via shadow. Performances feature plots derived from a bevy of sources, ranging from Hindu epics such as the Ramayana or Mahabharat to the East Javanaese Prince Panji cycle. 

A show of wayang kulit may carry on through the night for eight hours and is usually accompanied by a gamelan bronze orchestra. A single performance may entail the use of hundreds of puppets, all of whom are designed with utmost faithfulness to visual symbolism. Puppets portraying noble heroes, for example, are crafted in accordance with the Javanese ideal of male beauty: slender build, long and pointed nose and eyes shaped like soya beans. A puppet’s colors represent characteristics; gold indicates dignity whereas white is the color of youth.

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Rohan A. Rastogi

Rohan is an engineering graduate from Brown University. He is passionate about both writing and travel, and strives to blend critical thinking with creative communication to better understand the places, problems, and people living throughout the world. Ultimately, he hopes to apply his love for learning and story-sharing skills to resolve challenges affecting justice, equity, and humanity.

5 Famous Japanese Flowers and Their Cultural Significance

Japan is home to many incredible feats of nature, but arguably one of the most beautiful parts of Japan’s landscape is its flowers—many of which can only be found in Japan.

Sakura and Mt. Fuji. Skyseeker. CC BY 2.0.

Flowers are national symbols of Japan. They represent specific emotions or sentiments and are often given as gifts to express unspoken feelings. In Japan, flowers communicate emotions in place of words; the Japanese “say it with flowers.” The Japanese proverb, “Iwanu ga hana 言わぬが花,” literally translates as “not speaking is the flower.” It means that some things are better left unsaid. This language of flowers is called “Hanakotoba,” with each flower conveying a very specific meaning and sentiment in Japanese culture. This tradition stems from Japan’s strong ties to Buddhism, which teaches the value of appreciating the present moment and connecting with nature. Below are five famous and culturally important Japanese flowers.  

Lacecap Hydrangea. Ali Eminov. CC BY-NC 2.0.

1. Lacecap Hydrangea

Hydrangea macrophylla is a species of flower in the Hydrangeaceae family, native to Japan. There are many components to this plant, but they all come together to form one beautiful flower. The flowers are white and purple with four wide petals and small blue bulbs in the center—a feature of regular hydrangeas. In the middle of these flowers is a bunch of smaller blooms in shades of blue, purple and green. The flowers on the outside grow into large petals, while the bunch in the center remains as smaller flowers and buds. The Japanese name for this flower is Gaku, meaning “frame,” and representing the formation of the flower. In Hanakotoba, hydrangeas represent pride; this flower is gifted to someone the giver is proud of.

A red-veined cardiocrinum cordatum flower. Peganum. CC BY-SA 2.0.

2. Cardiocrinum cordatum

Cardiocrinum cordatum is a species of flowers in the lily family that is native to Japan and specific Russian islands. This flower resembles a lily, but its leaves are different in that they are shaped like a heart. The pale green flower blooms to the side, and is often used ornamentally due to its large, showy leaves. In Hanakotoba, white lilies represent purity and chastity.

Ranunculus japonicus flowers. Greg Peterson. CC BY-NC-SA 2.0.

3. Ranunculus japonicus

Also known as the Japanese Buttercup, this flower is a perennial from the family Ranunculaceae and is of Chinese and Japanese origin. Mainly growing in mountains and fields from Hokkaido to Okinawa, the Japanese Buttercup is an abundant, wild grass. In terms of appearance, these flowers are a bright yellow, with five rounded petals and a ring of yellow fringe around the small green bulbs in the center. According to the Japanese meaning, its leaves resemble horse hoofprints in the grass. Although very small, these flowers are bright and bring happiness to those who see them.

Japanese Apricot (Plum Blossom). Toshihiro Gamo. CC BY-NC-ND 2.0.

4. Prunus mume

Also known as Ume or Japanese apricot, these blossoms are from an East Asian and Southeast Asian tree species in the Armeniaca section of the genus Prunus (plums). They grow on the branches of the Japanese apricot tree and are incredibly fragrant with the smell of sweet honey. These flowers are also edible and make for stunning houseplants with their beautiful color and texture. The blossom’s buds are a dark pink, but they eventually bloom into a light pink when fully grown. In Japanese culture, this plant represents elegance, faithfulness and pure heart.

Camellia sasanqua, a November treat. Vicki DeLoach. CC BY-NC-ND 2.0.

5.  Camellia sasanqua

Sasanqua is a species of Camellia native to both China and Japan, although it mostly grows in southern Shikoku, Kyushu and farther islands such as Okinawa. These bright pink and red flowers wilt one petal at a time, blooming from the end of autumn into the winter. In Hanakotoba, these flowers signify being in love or perishing with grace. Symbolizing the union between two lovers in the Chinese meaning, the delicate camellia petals represent the woman while the green leaves on the stem represent the man who protects her. The two components join together, even after death.

Isabelle Durso

Isabelle is an undergraduate student at Boston University currently on campus in Boston. She is double majoring in Journalism and Film & Television, and she is interested in being a travel writer and writing human-interest stories around the world. Isabelle loves to explore and experience new cultures, and she hopes to share other people's stories through her writing. In the future, she intends to keep writing journalistic articles as well as creative screenplays.

Ten Years After Nuclear Disaster, Recovery Remains Distant in Fukushima

The tsunami and ensuing meltdowns at the Fukushima Daiichi nuclear power plant forced thousands to flee their homes. A decade later, some locals have returned home, but full recovery remains remote.

A tsunami’s wreckage. UCLAnewsroom. CC BY-NC-SA 2.0.

Upon returning home after 10 years away, Masumi Kowata found a monkey in her living room. It wasn’t a joyful homecoming. In 2011, she evacuated her home along with 160,000 locals across Japan’s Fukushima prefecture. A cloud of radiation, spewing from three simultaneous meltdowns at the Fukushima Daiichi nuclear power plant, rendered swaths of land uninhabitable. Only in 2021 did the government allow she and her husband to return. Even then, it was only safe for them to visit for the day. Clad head to toe in plastic protective gear, she tread cautiously through the wreckage of an earthquake, a tsunami and neglect: a house shaken by earthquake, food left to rot for a decade, overgrown plants vining up the walls. The monkey had helped itself to Kowata’s belongings. It pranced around the room “wearing our clothes like the king of the house.”

A house under nature’s dominion. colincookman. CC BY-NC-SA 2.0.

Wild animals have overtaken “difficult-to-return” zones, as the government termed them. Such areas encompass 2.4% of Fukushima prefecture and experience 50 times more radiation than what is considered safe. Boars, raccoon dogs and macaques roam the dangerously radioactive neighborhoods oblivious to the damage but unfettered by human life. They can cross streets without fear of speeding cars and feed on the produce of untended gardens, long overgrown. Human beings have returned much more slowly. Currently, the zones remain stuck in time at the moment of disaster. 

The tsunami crashing through Minamisoma, Fukushima. Warren Antiola. CC BY-NC-ND 2.0

Agriculture struggles to recover as a result. Boars descended from the nearby mountains and invaded farms and rice paddies to feast on the crops. Hunters struggle to control the wild boar population. That is to say, they shoot as many as possible. “When I got married and was about to have my first child,” said one elderly boar hunter, “my mother said to me, ‘You’re going to be a father. Stop killing. Is that really the right thing to do?’ I stopped hunting then.” Now, he ventures out each day to beat back nature’s 10-year-long advance on Fukushima’s villages. “My town is abandoned and overrun with radiated boars,” he says. “It is my duty to help.”

The tasks of hunting down boars, tending to radioactive cattle and repopulating deserted towns fall to the few who have returned. Of the 160,000 who were evacuated after the meltdowns, only one-fourth plan to return. Most of them are elderly. The majority of evacuees found it easier to settle down elsewhere than endure a yearslong wait to return home. Young people especially favored big cities filled with jobs over their provincial hometowns, a trend that predated the disaster. In the nine years before the meltdowns, Fukushima’s population declined by 100,000. In the nine years after, it fell by another 180,000.

An elderly man with a picture of his late wife. Al-Jazeera English. CC BY-SA 2.0.

Local communities feel the absence of locals. As residents begin to plan for the future, they struggle to build a new community amid the ruins of an old one. Ancestral homes sit empty. Classrooms are frozen in time at the moment of the tsunami. Farmers spent generations breeding prized lines of livestock which are now useless. Radiated cattle, horses and pigs—as well as hunted boar—cannot be consumed because of radiated meat. Once famous for its produce, the prefecture’s fruits and vegetables now sell for below the national average. Though radiation tests ensure that the food is safe to eat, the stigma of nuclear disaster keeps customers away. 

Hope Tourism seeks to make these ruins the foundation of the future. The group offers tours through areas that reflect both the devastation wrought by the nuclear disaster and the communal efforts toward reconstruction. Tourists see the abandoned elementary school in Ukedo, roads bent out of line by the tsunami’s rip current and black bags filled with radioactive soil. They can also tour villages trying to revive their local industries and meet community leaders who spread awareness about the dangers of nuclear fallout. 

Where to put radioactive waste? UCLAnewsroom. CC BY-NC-SA 2.0.

In the face of hardship, locals still express pride in their roots. Iitate village joined the exclusive club of “most beautiful villages of Japan” in 2010, only to be wrecked by the tsunami and ensuing meltdowns. Ten years later, locals gathered to celebrate the opening of a new community center. It was built from parts of abandoned buildings: windows from old businesses, doors from run-down houses, a chalkboard from a school with no children to attend. An elderly woman in a green kimono sang folk tunes while the crowd enjoyed chestnut-filled rice balls. The Hope Tourism website states the village’s motto is a single word: madei. It means “thoughtfully” or “wholeheartedly” in the local dialect. It refers to the steady, persistent progress toward a revived community. 

An abandoned building. Patrick Vierthaler. CC BY-NC 2.0.

The fight against nature’s invasion of Fukushima’s villages still preoccupies recently decontaminated zones. The national government branded the upcoming Olympics as the “Recovery Olympics” to highlight the region’s progress since the disaster. The Olympic torch relay will begin at Fukushima’s J-Village sports complex, which workers used as a base during the crisis in 2011. Japan will need to escape the shadow of the Fukushima disaster if the government is to accomplish key items on its agenda. Prime Minister Yoshihide Suga pledged a carbon neutral Japan by 2050, an unthinkable prospect without nuclear power. 

A radioactive bouquet. Abode of Chaos. CC BY 2.0.

National priorities rarely concern those repopulating Fukushima, though. They focus on the day-to-day resurrections of ghost towns. Some still search for ghosts. “I often tell people that my daughter would be a very independent and successful adult out in the world,” says one man. He lost his entire family in the tsunami, including his young daughter. “She was the type of girl other people could rely on.” With a shovel, a trowel and his gardening gloves, he digs through the soil for his daughter’s remains. “I’ve found about 20% of her, but 80% is still missing,” he says. “That means she’s definitely still here.”

Radiated livestock are marked with a white symbol that tells farmers the animal was affected by the 2011 meltdowns. There is no such symbol for the psychic wounds that Fukushima’s disaster continues to exact on its people. 

Michael McCarthy

Michael is an undergraduate student at Haverford College, dodging the pandemic by taking a gap year. He writes in a variety of genres, and his time in high school debate renders political writing an inevitable fascination. Writing at Catalyst and the Bi-Co News, a student-run newspaper, provides an outlet for this passion. In the future, he intends to keep writing in mediums both informative and creative.

Feline Fun: Japan’s Cat Culture and ‘Cat Islands’

It is always a pleasure to watch a cat  prancing through the neighborhood or a skittish kitten darting for the bushes. But one country, Japan, has completely dissolved the line dividing feline and human interaction. 

Cat cafe in Japan. nyxie. CC BY-NC-SA 2.0. 

Most people, if asked to name something from Japanese pop culture, would name the “Hello Kitty” cat cartoon as one of their top answers. As popular as the character has been with children across the world, a bustling cat scene exists within Japan itself entirely separate from Hello Kitty. 

Japan’s residents hold a lengthy history of interaction with their feline friends. Cats were originally an invasive species introduced to Japan around 500 A.D. The creatures soon proved their worth by managing the islands’ rat population; the silkworm industry was being devastated by pesky rats, so the nation’s cats jumped into action. Over 1,000 years ago, wealthy members of Japanese society owned cats as pets. Evidence of cats in Japanese history can be found in literary works and paintings, many of which are hundreds of years old. The country’s oral history also contains many tales of worship for the cherished creatures. 

Beyond being pets, cats in Japanese culture are an integral part of social interaction. “Cat cafes” have recently blossomed in Japan’s cat culture, allowing owners to mingle while their beloved friends wander among other felines. 

While a stray cat is a common sight on any island of Japan, about a dozen islands have been dubbed the “Cat Islands” for their particularly dense population of felines. Two of the most popular are the islands of Aoshima and Enoshima:

Aoshima Island

Crowd of cats on Aoshima Island. 暇・カキコ. CC BY-SA 4.0. 

Aoshima Island, located in southern Japan, boasts a human to cat ratio of 1-8. Cats were originally brought to the island to manage the rat population, but now they enjoy flashy media attention as internet sensations. The cats have become increasingly popular with visitors seeing viral videos, so an interactive feeding area has been installed. The cats have now become accustomed to interaction with strangers and will gladly show affection for a bit of food. 

Enoshima Island

Cat on Enoshima Island. tokyofortwo. CC BY-NC-SA 2.0.

Enoshima Island is a small island just over an hour south of Tokyo. The island’s human population is minuscule compared to the population of cats; there are only about 100 human residents among over 600 cats. The island draws many visitors for its Shinto shrines, which represent a religion that does not believe in the killing of cats. The island also houses a busy fishing industry, which has proven to provide plenty of nourishment for furry residents. Thus, the island’s cat population has bloomed. 

Japan’s feline friends have embedded themselves in the nation’s history and culture, and their lofty position in society appears to be secure. 

Ella Nguyen

Ella is an undergraduate student at Vassar College pursuing a degree in Hispanic Studies. She wants to assist in the field of immigration law and hopes to utilize Spanish in her future projects. In her free time she enjoys cooking, writing poetry, and learning about cosmetics.

The Ainu: One of Japan’s Indigenous Groups

In August 2019, the Japanese government passed a law that officially recognized the Ainu as an Indigenous people group. After nearly two centuries of legalized discrimination, the Ainu are reclaiming their identity and history, and they are just getting started.

An Ainu couple before assimilation; their features are still different from those of their Japanese counterparts. Stuart Rankin. CC BY-NC 2.0.

In July, Japan unveiled the Upopoy National Ainu Museum, the country’s first cultural center dedicated to Indigenous identity. Located on the island of Hokkaido—one of the Ainu’s ancestral lands—the Upopoy Museum showcases the history of the Ainu through performances and historical relics. What is remarkable about the museum’s opening is not its resiliency amid a pandemic, but that the structure opened at all. Much like the power dynamic between American settlers and Native American tribes, the Ainu endured a legacy of forced assimilation by the ethnic Japanese and their ruling government.

Before this, the Ainu were a hunter-gatherer tribe that inhabited the northern islands of Ezo (present-day Hokkaido), the Kuril Islands and the Russian island of Sakhalin. According to archaeological records, the Ainu called these lands home as early as the 14,500 B.C. The Ainu also had strong ties to animism, a belief that manifested itself in the relationship between the Ainu and the bears on the islands. The Ainu even created a ceremony in which bear cubs were taken, raised and then sacrificed in a ritual offering. These symbolic rites guided Ainu tradition and their balanced connection with nature.

Ainu women performing a welcome dance on Hokkaido. Vladimir Tkalcic. CC BY-NC-ND 2.0.

When the Meiji government annexed Hokkaido in the late 19th century, the Ainu’s pastoral way of life was interrupted. While the Ainu lived in Japan, they physically differed from their Japanese counterparts. The Ainu have a more European look with lighter skin and thick hair. Men sported full beards, and women tattooed their lips once they reached adulthood. Because of this, the Japanese derided the Ainu as backward and foreign. Around this time, Japan also became the first non-European country to have defeated Russia in battle. Flush with victory and newly acquired lands, the Japanese sought to build up a national myth of military might and cultural homogeneity. One of these initiatives included a policy of forced assimilation on the island of Hokkaido.

The Japanese government enlisted the help of American consultants who had reeducated their own North American Indigenous groups. The Ainu were forced into Japanese-speaking schools and were required to change their names. As the land was repurposed for industrial and agricultural uses, the Ainu were pushed into wage labor and became an impoverished and politically disenfranchised minority. Even after World War II, the Ainu were deprived. To participate in the scientific advancements of the mid-20th century, the Japanese government essentially emboldened researchers to rob Ainu graves and remains.  

The Upopoy National Museum is housed in Hokkaido, one of the Ainu’s ancestral homelands. Marek Okon. Unsplash. 

In February 2019, the Japanese government introduced a bill that would officially recognize the ethnic Ainu minority as an Indigenous people for the first time. The bill included measures that would support Ainu communities, fund scholarships and educational opportunities, and allow the Ainu to cut down trees in nationally owned forests for use in traditional practices.

While many lauded the proposal, some felt that the bill missed a crucial element: an apology. In an interview with CNN, musician Oki Kano shared that he was only 20 years old when he found out that he was Ainu. Thanks to rigorous assimilation policies, the Ainu in Japan bear more resemblance to ethnic Japanese than past generations. Because of the ugly legacy of discrimination, however, the true number of Ainu still left in Japan is unknown. Due to fear, many of the Ainu have chosen to hide their background, leaving younger generations with limited if any knowledge about their heritage. The Ainu language is also at risk of extinction.

Although the bill became law in August 2019 and Tokyo University returned some of the robbed remains the following year, the fight for the Ainu people’s rights is just beginning. Despite widespread recognition and gradual acceptance of the Ainu, some feel the Ainu culture is at risk of tokenization. Though the preservation of Ainu culture is commendable, the Ainu’s future should also be considered if they are to have a chance at survival.

Rhiannon Koh

Rhiannon earned her B.A. in Urban Studies & Planning from UC San Diego. Her honors thesis was a speculative fiction piece exploring the aspects of surveillance technology, climate change, and the future of urbanized humanity. She is committed to expanding the stories we tell.

The Eerie History and Uncertain Future of Japan’s Rabbit Island

Ōkunoshima and its imperiled bunny population remind us that wildlife and tourism don’t always mix.

A cluster of bunnies on Rabbit Island. Cindy Pepper. CC BY-NC-ND 2.0

From its many “cat islands,” which boast more feline than human residents, to Jigokudani Monkey Park, where visitors can observe macaques bathing in the naturally occurring hot springs, Japan seems to overflow with fantastical wildlife enclaves. Perhaps the most adorable of all is Ōkunoshima, or “Rabbit Island”—but the cotton-tailed denizens for which this island is known belie its sinister past and ambiguous future.

While Ōkunoshima, located in the Hiroshima Prefecture, is a popular tourist destination for those looking to get their kawaii fix, it was once hidden from maps due to its clandestine status as a World War II military location. Production of chemical weapons in the island’s poison gas factory began in 1929, and apart from factory workers and army higher-ups, few citizens were aware of its existence.

Ōkunoshima was chosen for its location: discreet enough for goings-on there to remain under the radar, and far enough from densely populated cities like Tokyo to prevent mass casualties in case of an accident. The factory there eventually produced more than 6,000 tons of gas—primarily mustard gas and the irritant lewisite—before its closure at the end of the war. Chemicals wereould be shipped to Kitakyushu in the Fukuoka Prefecture to be weaponized, eventually resulting in more than 80,000 casualties (including and more than 6,000 deaths) among Chinese soldiers and civilians.

Despite the fact that Japan was a signatory to the 1929 Geneva Convention banning the use of chemical weapons, none of the country’s citizens were prosecuted for employing poison gas. After Japan’s defeat in the war, most of the Ōkunoshima factory was destroyed, but laboratory buildings, the shell of a power plant, an army barracks, and a few other edifices remain. In 1988, local governmental entities and citizens opened the Poison Gas Museum to pay tribute to this dark and little-known facet of Japanese history. Displays include the ineffective protective gear worn by workers at the factory, which left them vulnerable to exposure and subsequent illness, as well as equipment used to manufacture the gases.

So where did the bunnies enter the equation? We know that a colony of rabbits was brought to the factory during its operational years to test the effects of poisons, but beyond that, theories diverge. Some suggest that the original crop of rabbits was destroyed along with the factory, while others claim that workers set the bunnies free after the war. Another theory asserts that schoolchildren brought eight rabbits to the island in 1971, where they bred until they reached their current population of approximately 1,000.

Tadanoumi Port viewed from the ferry to Ōkunoshima. Brian Shamblen. CC 2.0

Today, Ōkunoshima is easily accessible via a 15-minute ferry, and embodies peace, rest, and relaxation for tourists and locals alike. Visitors can easily explore it on foot (the island is less than 2.5 miles in circumference), collect souvenirs, dine, play tennis, swim in the ocean, and bathe in the hot spring—apart from communing with the wildlife, of course. Rabbit Island’s website describes it as a place to seek good fortune for your own family’s fertility, and advertises whipped ice cream and “original rabbit items” for sale, as well as octopus kelp rolls, a local delicacy known to pair well with sake.

Yet even the island’s thriving tourist industry and booming bunny population has a more sinister flip side. The wild rabbits depend on visitors for their food and water, but tourists often come bearing snacks that are harmful to the creatures’ delicate digestive systems—such as cabbage or vegetable peelings, which can cause fatal bloating. And while visitors are keen to share photos of their new fluffy friends online, social media has played a key role in destabilizing the rabbit population: Viral videos and articles have led to a vast influx of tourists in the past decade, and the resultant avalanche of snacks and treats has contributed to a breeding boom that the island’s ecosystem is unable to handle. These factors have combined to lower the bunnies’ life expectancy to only two years, compared to the three-to-five-year lifespan of the average wild rabbit.

The plight of the Ōkunoshima rabbits is just one example of the widespread harm social media has inflicted on wildlife populations across the globe: For instance, viral YouTube videos of slow lorises, wide-eyed nocturnal primates native to Southeast Asia, have led to people taking home lorises from the wild to keep as their own. Unfortunately, captivity is unhealthy for the animals, and they often end up relegated to props in tourist photos—or worse, sold into the illegal pet trade, and possibly slaughtered for use in cuisine or medicinals.

A curious bunny on Ōkunoshima seems to have mistaken the camera for a snack. Brian Shamblen. CC 2.0

Ultimately, bunny lovers need not be deterred from visiting Ōkunoshima, but following the rules is essential in order to treat the creatures kindly and foster their health and wellness. The Rabbit Island website lays out guidelines for responsible rabbit enthusiasts—including “refill water pans” and “check under your car,” as curious bunnies might hide underneath to escape the hot sun—and travelers can use their visit as an opportunity to educate friends and family about the unique perils posed to wildlife in the digital age. Approaching this mystical island mindfully is a small yet important step in helping the myriad diverse populations of the animal kingdom survive and thrive for many years to come.


TALYA PHELPS hails from the wilds of upstate New York, but dreams of exploring the globe. As former editor-in-chief at the student newspaper of her alma mater, Vassar College, and the daughter of a journalist, she hopes to follow her passion for writing and editing for many years to come. Contact her if you're looking for a spirited debate on the merits of the em dash vs. the hyphen.

An Island Disappears off the Coast of Japan

It remained unnoticed until local fishermen investigated.

Vintage globe depicting the Sea of Okhotsk. Robin Ottawa. CC BY-SA 2.0

This fall, Esanbe Hamakita Kojima, a tiny island off the northeast coast of Japan dropped out of sight. The island’s disappearance went unnoticed by inhabitants of the nearby village of Sarufutsu, situated on the northern tip of Hokkaido island only 1,640 feet away.

It wasn’t until September, when author Hiroshi Shimizu traveled to Sarufutsu to gather inspiration for his picture book on Japan’s islands, that authorities were notified of the island’s disappearance. Shimizu had been looking for the island but couldn’t locate it. He informed local fisherman who went out to investigate and finally noted that Esanbe was missing.

When Japan’s Coast Guard last surveyed the island in 1987, it was only 4.5 feet above sea level. Authorities could not confirm how large the island had been before the sea rose around it.

Esanbe is west of Japan’s Northern Territories and part of a set of islands that has been long-contested between Japan and Russia. The islands, called the Kurils by Russia, were taken by the Soviets shortly after World War II, but ownership today remains unclear. According to CNN, Esanbe functions as a marker of Japanese ownership in contested waters. But the strategy of claiming islands to maintain the maritime space around them is not exclusive to Esanbe. In fact, according to the Washington Post, Japan owns 158 uninhabited islands that the country named in 2014 so that the sea surrounding them could remain in Japanese control.

Thus, the disappearance of the island may have a slight effect on Japan’s territorial waters, as according to international law, countries can only claim ownership of the sea around an island if that island is visible at high tide. Coast Guard officials in Japan confirmed that Esanbe’s loss, “may affect Japan's territorial waters a tiny bit.” With the island underwater, Japan will have lost approximately 1,640 feet of territorial water.

The island’s disappearance was likely due to erosion by the wind and drift ice common in the Sea of Okhotsk each winter. According to coast guard official Tomoo Fujii, “There is a possibility that the islet has been eroded by wind and snow and, as a result, disappeared,” Asahi Shimbun of the Japanese Daily reported.

According to the Smithsonian, disappearances of land masses in this area of Japan are not unlikely. The good news for Japan’s border, however, is that this phenomenon can occur in reverse. Five years ago, a 1000-foot long island rose out of the sea, prompted by a landslide.

EMMA BRUCE is an undergraduate student studying English and marketing at Emerson College in Boston. While not writing she explores the nearest museums, reads poetry, and takes classes at her local dance studio. She is passionate about sustainable travel and can't wait to see where life will take her.