AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra
in English Letters
By
FRANCISCA NUGRAHENI ROSARI WULAN
Student Number: 064214056
ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
i
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra
in English Letters
By
FRANCISCA NUGRAHENI ROSARI WULAN
Student Number: 064214056
ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS SANATA DHARMA UNIVERSITY
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vii
ACKNOWLEDMENTS
First of all I would like to express my deepest gratitude to Jesus Christ and
mother Mary. Without all the guidance, opportunities and blessings, I will not be
able to finish my thesis. Secondly, I want to thank my advisor Ni Luh Putu
Rosiandani, S.S, M. Hum and my co-advisor Drs. Hirmawan Wijanarka, M. Hum,
for all their advise and guidance.
I would also like to express my gratitude to my beloved parents (Fx.
Rustamanto and My. Sri Utami) for the love, prayers, support, both financial and
spiritual. For my older sister and brothers; Ika, Dudik and Antok, thanks for the
love, support and help. Next, I thank Dian Saputra who always loves and supports
me.
I would also like to thank all my best friends: Gaby, Tuwik, Kethut,
Sukma, Ratri, Asthy, Gentur, Handoko, Yuni, Aan, Nining, Lusi, Kurni; all my
friends in English Letters; all my friends in Gondang church; and all my friends in
Voces Angelorum Choir, for their support.
The next gratitude goes to all secretariat staff members in the English
Letters and all the library staffs of Sanata Dharma University. I thank them for
their good services.
viii
Lembar Pernyataan Persetujuan Publikasi Karya Ilmiah………... vi
ACKNOWLEDGEMENTS………... vii
3. Theory of Literature and Society………... 12
C. Review of Japanese Society after the Arrival of European Countries………. 13
1. Edo or Tokugawa Period (100-1868)………... 13
2. Meiji Period (1868-1912)………... 14
3. The Changes of Japanese Society in 1920s……… 17
D. Theoretical Framework……… 23
A. The Description of the Main Characters………... 27
1. The Description of Kawai Joji………... 27
2. The Description of Naomi………...……….. 36
B. The 1920s Japanese Cultural Westernization of the Main Characters ………... 47
1. The Japanese Cultural Westernization of Kawai Joji...………. 48
ix
CHAPTER V: CONCLUSION……….. 67
BIBLIOGRAPHY………... 70
x
ABSTRACT
FRANSISCA NUGRAHENI ROSARI WULAN. Japanese Cultural Westernization in the 1920s as Reflected through the Main Characters in Junichiro Tanizaki’s Naomi. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2010.
This undergraduate thesis focuses on the novel Naomi written by Junichiro Tanizaki. This novel reflects the real condition of Japanese society in 1920s as the impact of Westernization. The main characters in the novel
Naomi reflect the cultural Westernization in 1920s Japanese society.
There are two objectives that the writer wants to achieve in this study. First is to find out the description of the main characters: Kawai Joji and Naomi; second is to find out the Japanese cultural Westernization in the 1920s of the main characters.
To analyze the text, the writer uses the library research method. The review of related studies, theories, and the review of Japanese society after the arrival of European countries needed in this study were gathered from library research and online sites. The writer considered that the socio-cultural historical approach was appropriate to be applied in this study because the novel tells about the Japanese society in the twentieth century. By applying this approach, the writer can reveal the Japanese cultural Westernization in the 1920s.
In the analysis, the writer finds that Kawai Joji is characterized as being modern and traditional. He is described as a modern man because he refuses several traditional principles of Japanese society. He is described as a traditional man because he still holds a certain traditional Japanese principle. Naomi is described as a Japanese woman who changes from being traditional into being modern. The characterizations of Kawai Joji and Naomi reflect the 1920s’ Japan cultural Westernization. The cultural Westernization of 1920s Japanese society is seen from the changes of traditional ideas of life, the traditional custom of Japan, and the changes of Japanese’s behavior in the social life. The cultural Westernization is seen from the new ideas from the Western country which are held by Joji and Naomi. The new ideas are about the perception of Westerners and high class society; the new concept of marriage which is based on love; the idea that women should be as equal as men; and the idea that women should be modern as well as traditional. The cultural Westernization is also seen from the changes of Naomi’s appearance and behavior.
xi
ABSTRAK
FRANSISCA NUGRAHENI ROSARI WULAN. Japanese Cultural Westernization in the 1920s as Reflected through the Main Characters in Junichiro Tanizaki’s Naomi. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2010.
Skripsi ini berfokus pada novel Naomi yang ditulis oleh Junichiro Tanizaki. Novel tersebut menggambarkan keadaan Masyarakat Jepang pada abad 20 sebagai dampak dari Westernisasi. Karakter utama dalam novel Naomi
menggambarkan Westernisasi budaya masyarakat Jepang di abad 20.
Ada dua tujuan yang ingin dicapai oleh penulis dalam analisis ini. Pertama adalah menemukan sifat karakter-karakter utama, yang diperankan oleh Kawai Joji dan Naomi; yang ke dua adalah menjelaskan bagaimana karakter utama menggambarkan Westernisasi budaya pada masyarakat Jepang di tahun 1920an.
Untuk menganalisis teks ini, penulis mnggunakan metode penelitian perpustakaan. Tinjauan pustaka, teori-teori, dan sejarah masyarakat Jepang setelah kedatangan bangsa Eropa yang dibutuhkan dalam skripsi ini diperoleh dari penelitian buku-buku di perpustakaan dan situs-situs internet. Penulis memutuskan bahwa pendekatan sosiokultural-historis baik untuk diterapkan dalam skripsi ini karena novel tersebut menggambarkan tentang kondisi masyarakat Jepang di abad 20. Dengan menerapkan pendekatan ini, penulis dapat mengungkapkan Westernisasi budaya masyarakat Jepang in tahun 1920an.
1
A. Background of the Study
Japan is an island country that is the part of East Asia located in the Pacific
Ocean. The geographical condition is the factor of the isolation of Japan in the
past (Reischauer, 1956:3-5). Because of its location, there are many people from
the nearby lands visit Japan and civilize it. The Japanese are considered as
“Borrowers” and “Imitators” because most of the cultures are influenced by other
countries, especially China and Europe. Although Japan applies some cultures
from another country, it has struggled to establish its own independent culture
(Reischauer, 1956:6-8).
The Japanese has a strong consciousness of its history and they see
themselves in historical perspective to understand what happened in the present
day (Reischauer, 1978: 41). Japan has experienced many civilizations from some
countries that make some progressions of the country.
Edward Seidensticker in his book Life World Library Japan says
Japan before the 19th century was a country uniquely free from foreign wars. Through the centuries the Japanese people were free to develop an independent nation and to borrow ideas and institutions from neighboring peoples. In the seventh and eighth centuries the Japanese were willing borrowers from china; a second period of borrowing from china reached a climax in the 15th century (1966: 25-26).
Japan was civilized by China until the fifteenth century and the Japanese
the West arrived in the 19th century, almost of Japan’s life began to change in all
aspects and the Japanese adapted with the Western patterns. Throughout their
history they had taken techniques from abroad and shaped them to the native
spirit, and it was not hard for them to adopt new techniques and customs from the
west as they had once assimilated new ways from china (1956: 5-8).
China civilization has great influences in Japanese culture, but the Western
culture is more significant in the early twentieth century. The First World War, the
great earthquake and fire of September 1, 1923 has changed Japanese society and
culture. The rural areas and small towns are modernized and a new social
structure and life appear in the city of Tokyo which is the capital and the great city
of Japan. The great earthquake and fire of September 1, 1923, has cleared almost
all old modes of life in Tokyo and Yokohama. It has changed the old city into a
new one. Japan rebuilds the city by applying Western concepts.
The modernization of Japan has influenced many authors to create literary
works that reflect the Westernization of the Japanese social life during the 1920s.
One of the authors is Junichiro Tanizaki. Junichiro Tanizaki is one of Japan’s
finest modern writers. He was born in Tokyo and lived there until the earthquake
of September 1923. The earthquake has given many advantages to him. After the
earthquake he moves to Osaka and remains there until Tokyo and Yokohama
rebuilds. He stays in Western-Japan residence. The new environment has
influenced him to write everything which focuses on Western culture. He writes
about the condition of Japan in the Westernization. One of his famous novels that
Naomi is one of Tanizaki‘s best works which is remembered in Japan.
“The novel is, among other things, a vivid evocation of popular culture in Tokyo
between World War I and the earthquake: the “operas,” reviews, and movies
theatres of Asakusa; sea bathing at Kamakura; and, above all, the cafes of
Asakusa and dance halls of Ginza (Chambers, 1986: vi).” It is one of the novels
that reflect the changes of Japanese society in the 1920s. The significant point that
is implied in the story of Naomi is the characterization of Naomi and Kawai Joji
who are obsessed with Western culture which are very opposite with the
traditional culture.
Naomi is a novel that depicts the life of twentieth century Japanese society
that is westernized. The main characters are the reflection of the Westernization in
the twentieth century Japanese society. What happens to the characters in the
novel Naomi interests the writer to analyze the cultural Westernization of them.
B. Problem Formulation
1. How are the main characters described?
2. How is the Japanese Cultural Westernization in the 1920s reflected through
the main characters?
C. Objectives of the Study
Based on the problem formulation above, there are two objectives of the
and Kawai Joji. The second is to find out the cultural Westernization of the main
characters in the novel Naomi.
D. Definition of Terms
There are some explanations about terms which are provided to avoid the
misunderstanding among the readers and to make this thesis more clearly.
1. Westernization
The word “Westernize” in The New Oxford American Dictionary means
cause (a country, person, or system) to adopt or be influenced by the cultural,
economic, or political systems of Europe and North America. The word
“Westernization” means be in the process of adopting or being influenced by the
cultural, economic, or political systems of the west (2005: 1908).
2. Cultural Westernization
According to The New Oxford American Dictionary, the word “cultural”
means relating to the ideas, customs and social behavior of a society. Idea means
the image in the society’s mind what something should be like. Custom means a
traditional and widely accepted way of behaving or doing something that is
specific to a particular society, place or time. Social behavior means the way in
which one acts in the social life (2005: 412).
It has been defined that the meaning of Westernization is the process of
adopting or being influenced by the cultural, economic, or political systems of the
West. The cultural Westernization can be defined as the process of adopting or
5
CHAPTER II
THEORETICAL REVIEW
A. Review of Related Studies
This part presents related studies that contain the readers’ opinion about
the novel Naomi by Junichiro Tanizaki. The readers’ opinions about the novel
Naomi help the writer to get more information about this novel. From the novel
Naomi, Tanizaki says
As Japan grows increasingly cosmopolitan, Japanese and foreigners are eagerly mingling with one another; all sorts of new doctrines and philosophies are being introduced; and both men and women are adopting up-to-date Western fashions. No doubt, the times being what they are, the sort of marital relationship that we've had, unheard of until now, will begin to turn up on all sides (1985: 3).
Based on the quoted paragraph above, it is clear that Tanizaki wants to depict
what happened in Japanese society. Naomi was written in 1924, just after the
Tokyo earthquake had forced Tanizaki to move West to the Osaka region (from
which he never returned), but it is a Tokyo novel, reflecting the appeal of that
Westernized world (http://www.washburn.edu/reference/bridge24/Tanizaki.html).
Naomi is a Tokyo novel and it reflects the Westernized world. The
statement supports the sentence which is written by Tanizaki in his novel that
“and both men and women are adopting up-to-date Western fashions (1985: 3)”. It
implies that there is Westernization in Tokyo that can be seen in the characters of
No doubt, the times being what they are, the sort of marital relationship that we've
had, unheard of until now, will begin to turn up on all sides (1985: 3).”
Varley in his book Japanese Culture explains
Another central theme in Tanizaki’s work is the familiar conflict between East and West. For other Japanese, this was a conflict of philosophies or of an Eastern spiritualism as set against a Western materialism; but for Tanizaki it seems to have been primarily aesthetic. In his earlier writings he was, as he himself later lamented, excessively infatuated with the west and its modernity (1983: 249).
The quoted paragraph above means that Tanizaki’s work is the reflection of the
real condition in Japan as the result of conflicting between East and West cultures.
Varley wants to ensure the readers that the Japanese were in an era when the two
different cultures (East-West) were fighting and it evoked the spirit of Japanese
society to fight against Western culture. On the other hand, Tanizaki was trapped
into Western delight and at the end he returned back to the traditional Japan.
Another review from internet source says “The novel is, among other
things, a vivid evocation of popular culture in Tokyo between World War I and
the earthquake: the "operas," reviews, and movie theaters of Asakusa; sea bathing
at Kamakura; and, above all, the cafes of Asakusa and dance halls of Ginza
(http://www.sdss.jhu.edu/~szgyula/szabolcs/literat.htm).” It clarifies that there is a
new culture from outside world. This review makes clear Varley’s review that
there is Westernization which is caused by the importation of outside world
culture.
A review written by Doctor M explains that Naomi is a scathing satire of
obsession through the characterization of Kawai Joji who wanted to make Naomi
(his wife) to be modern woman and finally it causes great problems in Joji’s life.
He considers the novel as a cultural fantasy that reflects the real condition of
Japan in 1920s.
(http://www.goodreads.com/book/show/34462.Naomi_A_Novel?page=2).
Doctor M’s review is also supported by Massimiliano that says the story of
Naomi is the satire story of Japan in 1920s. The Joji’s dream of making Naomi as
a splendid woman of which standard is Western woman has caused her being so
far as what has been expected. She becomes a vulgar woman who is like a
prostitute. He clarifies that the story of Naomi reflects the cultural confusion of
refined Japan as the result of the aftermaths of abrupt Meiji Westernization. He
also says that Naomi which original title is “Chijin no ai" is a pleasant, curious
and interesting novel with full of contradictions, but diabolically fascinating
(http://www.goodreads.com/book/show/34462.Naomi_A_Novel?page=2).
All the reviews focus on the Westernization in Japan during the 1920s.
The significant thing that is going to be discussed in this thesis is the cultural
Westernization that is reflected through the main characters in the novel Naomi.
B. Review of Related theories
1. Theory of Character
Richard Gill in his book Mastering English Literature explains that a
which is made up by appearance, conversation, action, name and (possible)
thoughts going in the head (1995: 127).
Robert Stanton in his book An Introduction to Fiction elaborates Gill’s
theory by stating two ideas of character. The first idea is it refers to the individuals
who appear in the story and the second is it refers to the mixtures of interest,
desires, emotions, and moral principles that shape the individuals. He explains
that the way to understand character can be seen through the character’s name,
author’s explicit description and comment upon the characters, the character’s
own dialogue and behavior (1956: 17).
In addition, Abrams in his A Glossary of Literary Terms also defines that
‘The character is the name of a literary genre; it is a short, and usually witty,
sketch in prose of a distinctive type of person.’ It means the character can be seen
from their inner qualities that distinguishes a character from the other character.
He also explains that the characters in a dramatic or narrative work are endowed
with moral, dispositional, and emotional qualities that are expressed in what they
say- the dialogue- and by what they do- the action. It is also explained that a
character may change from the beginning to the end of the work or it may be
unchanged (1985: 23).
2. Theory of Characterization
There are some theories on characterization from some experts which are
Holman and Harmon in A Handbook to Literature (1986: 81-82) explain
that in characterizing there is a process which the author tries to reveal the
characters of imaginary persons in order to make them seem real to the readers.
There are three fundamental methods of characterization:
a. Giving the explicit presentation of the characters through direct exposition
which is illustrated by action.
b. The author does not give explicit comment to the action of the characters, in
the expectation that the reader will be able to deduce the attributes of the actor
from the actions.
c. The representation from within a character, without comment on the character
by the author, of the impact of actions and emotions of the character’s inner
self, with the expectation that the reader will come to a clear understanding of
the attributes of the character.
Abrams in his sixth edition of A Glossary of Literary Terms explain that
there are two methods of characterizing the persons in narrative: showing and
telling. In showing, the characters talking and acting are presented and it gives the
chance for the reader to infer what motives or dispositions lay behind what they
say and do. Abrams’ first method supports Holman’s and Harmon’s theory of
characterizing the persons from the actions that they do without any comment of
the author in order to make the reader infer the motives behind the action. The
second method of characterizing persons is telling. This method is different from
own opinion about the motives and dispositional qualities of the characters (1985:
24).
Abrams’ theory is supported by Richard Gill. In his book Mastering
English Literature (1995: 133-134); he explains that there are two ways of
presenting characters: telling and showing. In addition, he says that telling is more
efficient way of informing the readers, but many readers much more like showing
method because the author treats the readers as intelligent in that they are trusted
to see things.
In addition, Murphy in his Understanding Unseen (1972: 161-173) explain
that there are nine methods of characterizing persons:
a. Personal description
The author describes a person’s appearance and even the person’s clothes
clearly to make the readers understand the physical appearance of the
characters.
b. Characters as seen by another
The author describes a character through the eyes and opinions of another
c. Speech
The author reveals the person’s character through what that person says. The
characterization of a person can be seen from what he says, whenever he
says and converses with another character and whenever he gives his
opinion. It will help the readers in seeing his characters.
d. Past life
The author gives the description about the past life of a character that shape a
person’s character. This can be done by direct comment from the author
through the person’s thought, his conversation or the medium of another
person.
e. Conversation of others
The conversations of other people and the things they say about a person gives
clue to person’s character.
f. Reactions
A person’s character can be seen through the way the person reacts to various
situations and events.
g. Direct comment
h. Thoughts
The author gives us direct knowledge of what a person is thinking about;
therefore the readers are in a privileged position to understand what a person is
thinking about.
i. Mannerism
The author describes a person’s mannerism, habits, or idiosyncrasies which
tell about his character.
3. Literature and Society
In Theory of Literature, Rene Wellek and Austin Warren say that
‘Literature is a social institution, using as its medium language, a social creation’,
it represents ‘life’. ‘Life’ means the social reality which becomes its object (1956:
94). In addition, Wellek and Warren elaborately explain the relation between
Literature and Society by using De Bonald’s theory ‘Literature is an expression of
Society’, of which means that an author should be aware of specific social
situations or he should share a specific attitude and ideology of the critic. This
explains that an author is the ‘representative’ of his age and society. What the
author experiences in certain time and place is expressed in the story which he
creates. (1956: 95).
Elizabeth Langland in Society in the Novel says that a writer is a member
of the society where and when he lives. A writer of literary works creates a work
the society itself, he will not be so difficult in giving detail information about the
reality and the social condition (1984: 19).
C. Review of Japanese Society after the Arrival of European Countries
Edward Seidensticker in Life World Library Japan says that Japanese
history is divided into some major periods: Archaic (Before A.D. 552), Asuka
(552-710), Nara (710-794), Heian (794-1185), Kamakura (1185-1333),
Muromachi or Ashikaga (1333-1568), Azuchi-Momoyama (1568-1600), Edo or
Tokugawa (1600-1868), Meiji (1868-1912), Taisho and Showa (1912- ). (1966:
27).
The novel Naomi is the reflection of Japanese history during the 1920s, the
period of Japan modernization, but the period when the Western countries first
time came to Japan was in Tokugawa period. Therefore this thesis will discuss the
history of Japan from the Tokugawa because the west culture first came to Japan
from the Edo or Tokugawa period (1600-1868).
1. Edo or Tokugawa Period (1600-1868)
Tokugawa Japan was divided into four distinct classes: samurai, farmers,
craftspeople, and merchants. The samurai were the warrior class, at the top was
the shogun himself, and beneath him were the daimyo, local lords who controlled
large amounts of land. The symbol of social hierarchy of farmer was rice that
bonded the society. Merchants were in a position of wealthy groups, but they were
outside this class system, including actors and entertainers, priests, and the eta
(http://www.wsu.edu/~dee/TOKJAPAN/SHOGUN.HTM).
Reischauer in his book Japan Past and Present explains that Japan first
encountered with the West was in Tokugawa period. The first European in Japan
was Portuguese mariners in 1542 to 1551. Trade relation developed between the
Portuguese and the feudal Lords of Western Kyushu, who learned the use of
firearms from the European traders.
From 1549-1551, St. Francis Xavier (Jesuit missionary) and his followers
came to Japan, began to introduce Christianity. The Buddhist considered it as a
dangerous rival. Most of the Japanese began to embrace the new faith. Hideyoshi
and Tokugawa Ieyasu saw it as a threat to their rule. Ieyasu followed Hideyoshi’s
policy of persecuting Christianity.
All the missionaries were either killed or forced to leave Japan and
thousands of Japanese Christians either apostatized or suffered the death of
martyrs. Tokugawa did not allow the trading with foreigners because it would be
dangerous if Christian idea influenced Japanese. There was limitation for native
merchant marines for coastal commerce. The way that Tokugawa took for the
stability of the politic was successful. There was nothing disturbed Tokugawa’s
rule (1956: 88-95).
2. Meiji Period (1868-1912)
The political stability of early Tokugawa could be disrupted by European,
Americans, English and Russians in the first half of the nineteenth century
repeatedly sent expeditions to Japan in efforts to persuade Japanese to open their
ports to foreign ships, but they refused. American government sent a considerable
naval force under Commodore Matthew C. Perry to make Japan opened the ports.
Perry sailed to Tokyo bay in 1853 to deliver a letter from the president of
the United States, demanding the opening of trade relations. Under the threatening
guns of the American ships, the Tokugawa had no choice but to sign a treaty with
the United States opening two ports to American ships and permitting a certain
amount of closely regulated trade. Townsend Harris, the first American consul
general, arrived in Japan in 1856 to negotiate a full commercial treaty. The door
was now opened to foreigners (Reischauer, 1956: 108-112).
The foreigners were now free to come in Japan because their existence
was protected by the treaty. The leadership of Tokugawa shogun was stopped
because of their decision to surrender to foreign. The anti-Tokugawa shogun made
new rule that returned the power to the emperor. The court was moved from
Kyoto to Tokyo, where a centralized administration was created
(http://www.questia.com/library/history/japan-Meiji-period.jsp).
Richard Bowring and Petter Kornicki in The Cambridge Encyclopedia of
Japan state that Meiji period (1868-1912) was an era of sweeping changes. The
reason was the expansion of European and US interests in Asia and the Pacific.
The Meiji leaders at first considered that a powerful military army could
safeguard the nation’s independence, but they finally realized that a strong
emerged a slogan “fukoku-kyohei” which meant “rich country, strong army”
(1993: 78).
The government adopted many policies to create a modern economy and
society. Students were sent to Europe and the United States to study modern
science and technology, while foreign experts were hired to help establish
factories and educational institutions.
According to Mikiso Hane in Modern Japan: A Historical Survey, there
was great industrialization in Japan. Many factories emerged. The Japanese’s
standard of living was increased. The traditional attitudes about social status and
family disappeared and were replaced by standards of wealthy and poverty. (1986:
148-149). From the past experiences, the Japanese realizes that education is very
important in their life. Formal education had also taken the place of class and birth
in determining which organizations and career patterns one qualifies for. The high
class of society began to be determined by wealth and education. (Resichauer,
1980: 167).
In 1889 the Meiji Constitution was adopted. In the late Meiji years, Japan
won the Sino–Japanese war in 1895, defeated Russia in 1905, abolished the
treaties with the West, and became a world power
(http://www.questia.com/library/history/japan-Meiji-period.jsp).
The First World War gave Japan another chance to expand the territory.
Japan declared war on Germany in August 1914. Japan was successful in
occupying some territories in German. With its Western allies, Japan strengthened
colony of Japan. In 1919, Japan became one of the “Big Five” powers at the
Versailles Peace Conference (Reischauer, 1956: 140-141).
3. The Changes of Japanese Society in the 1920s
The economic and political aspects of Japanese society had been changed
by the Western systems. There were also more startling changes of Japanese’s
culture in 1920s. The rural areas and small towns were modernized and new social
structure and life were beginning to appear in the city. Tokyo was both the capital
and the greatest city of Japan that took lead of the changes. The great earthquake
and fire which occurred on September 1, 1923 fastened the social changes in the
Tokyo area. It gave a good opportunity for Western countries to apply all of their
cultures in Japan.
The earthquake and the fire had cleared the old, outworn modes of life and
gave a new culture which was brought by Western countries. There were many
changes in the society that were Westernized in the 1920s, such as:
a. The Standard of the Japanese’s Living
Cities were the centers of Japan’s modern cultural transformation. During
the 1870s and 1880s material signs of the new times appeared first in Tokyo:
Horse-drawn streetcars, gas lamps, meatshops selling beef, Western style
buildings, barbershops offering a nonsamurai cut, Western dress, and the new
schools and colleges. By the end of World War I and the earthquake, the changes
1. Japanese’s Way of Clothing
Dorothy Perkins in Encyclopedia of Japan: Japanese History and Culture,
from Abacus to Zori explains that the native Japanese clothing was called as
“kimono.” Both Japanese men and women wore kimono. The kimono was
practical for the traditional Japanese life-style, where people knelt on straw floor
mats (tatami). (1991: 52). In the Tokugawa period, traditional Japanese cloth
called “kimono” was the basic dress to wear both men and women. At that time
the citizens were ranked based on their class. During the Edo period, kimono was
worn to define the status of social life.
(http://www.japanesekimono.com/links.htm).
The coiffure of Japanese men and women in pre-modern Japan was also
different from the modern Japan. Men’s hairstyle was samurai haircut. Women’s
hairstyle had been just about decided by a social position, an occupation, and a
married woman, etc. (http://www.japan-hopper.com/2006/09/29_09271.php).
Susan B. Hanley in Everyday things in premodern Japan: the hidden
legacy of material culture explains that the great industrialization in the Meiji era
emerged many factories which produce Western-style clothes. The government
elite began to wear Western suits early in the Meiji period. The emperor mandated
high officials to wear Western clothes. From that time, almost all people were
interested in wearing Western-style clothes although the traditional kimono was
still worn. After Tokyo suffered a devastating earthquake, many of the old
Seidensticker says that the loosening of the old restraints brought Japan to
a flapper era; an era of “modern girl” in 1920s or in Reischauer’s book it was
called as “moga” and the male counterpart of the moga was called “mobo”. They
tried to look and act like a Hollywood star (1966: 32). They wore Western-style
clothes and cut their hair in Western hairstyle. They also had habits of strolling on
the Ginza of Tokyo or the main thoroughfares of Osaka. (Reischauer and Craig,
1989: 206). The Ginza is Tokyo's most famous upmarket shopping, dining and
entertainment district, featuring numerous department stores, boutiques, art
galleries, restaurants, night clubs and cafes
(http://www.japan-guide.com/e/e3005.html).
2. Japanese’s Lifestyle
Reischauer and Craig explain that by the end of the World War I, the
standards of livings had arisen; workers drank beer and soft drinks; weekly
magazines, movie houses, bars, restaurants, and other manifestations of popular
culture had appeared. Boys wore Harold Llyod glasses and girls drank, smoked,
and read literature (1989: 206).
In addition, Reischauer gives some examples of the Western influences
which did not exist before and were vogue in Japan at that time, such as:
i. Moving pictures, either from Hollywood or made in Japan on Hollywood
patterns.
ii. American jazz and Western social dancing which were popular.
iii. Taxi-dance hall appeared; all-girl musical comedy which rivaled the
iv. Western style and Chinese style restaurants developed.
v. The “cafes” appeared which was combined with “beer joints”, when the young
men enjoyed the American jazz with the company of waitresses of doubtful
morals (1956: 153-155).
The Japanese society followed Western-style in everything. They tried to
resemble Western movie actors and actresses; they often went to some
entertainment places such as: cafes, Movie Theater, dance hall. The
Westernization in the city had influenced their behavior in the social life. Men and
Women smoked, drank and competed with each other to resemble Westerners.
b.The Japanese’s Way of Thinking
Japan was influenced by the Christian belief and German Idealistic
philosophy. German philosophy provided an abstract humanistic ideal and
Christianity made this concrete and gave it life. To realize democracy thoroughly,
humanistic must function as a living concept (Reischauer, 1989: 221).
It influenced the Japanese mind that democracy was very important and it
caused the cultural changes during the 1920s.
i. The Equality between Men and Women
Caroline Chung Simpson in An absent presence: Japanese Americans in
postwar culture, 1945-1960, says that in Japanese culture attitudes toward
authority were almost exclusively focus on male domination (2001: 67). Male
were more superior in the old Japan.
The Japanese had developed a new moral system and a strong sense of
son of the family. The marriage was only for the purpose of obtaining heirs for the
“house”. The position of the daughter-in-law was partly defined by the saying,
“The womb is borrowed”. (http://www.fsmitha.com/h2/ch10-japan2.htm).
In pre-modern Japan, the women should in youth obey their parents and
after marriage should obey their husbands. The Japanese women are considered to
be meek and long-suffering in their dealings with their menfolk, and girls hide
shyly behind a screen of simpering. They could not express their felling whether
they are happy or angry. Married-women did not have the right to make broader
social life and they are not allowed to go to entertainment places. Otherwise, men
were allowed to make extra social life. (Reischauer: 1980: 204-208).
Family solidarity, paternal authority and male dominance remained the
significant features in Japan, but the young generation began to criticize the old
customs of Japan (Reischauer, 1956: 154). The growth of economy had
encouraged many people moved to urban areas to find many kinds of jobs. Many
of the family sons spent their whole time in working places. Finally, they
neglected the rules of paternal authority and followed the stream of
modernization.
Under the Western influence, many middle class Japanese men began to
treat their wives almost as social equals (Reischauer, 1956: 154). All stressed the
ideal of equality between the sexes (Reischauer and Craig, 1989: 203).
ii. The Images of Japanese Women
Dina Lowy in Review of Sato, Barbara, The New Japanese Women:
century, Japanese women had three kinds of images in the modern nation: the
modern girl, self-motivated middle class housewife, and the professional working
woman which defied the image of traditional Japanese women who were
submissive to men.
The media at that time portrayed the modern girl as trendy, self-indulgent,
superficial, and promiscuous. She often went to the department stores, cafes, and
dance halls. She had a freedom to open sexuality. She was also Self-motivated
middle class housewife who meant she not only became a good mother and a
good wife but also a woman who had the rights to follow the new fashions, trends,
technology, and gave her own ideas. The professional working woman was
defined as someone who graduated from a four-year women’s higher school and
they became active women outside of the home. In other words, the Japanese
women were considered going to be more active in modern time
(http://www.h-net.org/reviews/showpdf.php?id=10973).
iii. The Concept of Marriage
In the feudal system, marriages were often used as political and diplomatic
approaches to maintaining peace and unity among feudal lords. Thus the personal
will of men and women for marriage was ignored in the face of family interests
and the social intercourse of unmarried persons was denied. Marriages came to be
arranged by and for families and the role of “Nakodo” go-between became very
important in Japan.
College students began to embrace the freer social concepts of the west
and there was a growing demand to be allowed to make marriages of ‘love’ rather
than marriages arranged by families through go-betweens.
D. Theoretical Framework
This part explains the contributions of the theories and reviews in solving
the two problems. The theory of character and characterization are used to answer
the first problem of describing the main characters in the novel.
The second problem is to explain the Japanese cultural Westernization of
the main characters. Before understanding the cultural Westernization of the main
characters, the Japanese cultural Westernization in the 1920s is described. To
describe the Japanese cultural Westernization in the 1920s, the review of Japanese
society after the arrival of European countries is used. After that, the review of
related studies and the theory of literature and society are used to relate the main
24
CHAPTER III METHODOLOGY
A. Object of the Study
The object of this analysis focuses on the novel Naomi. Naomi is a
Japanese novel which is written by a Japanese author, Junichiro Tanizaki. Its
original title is ‘Chijin no Ai’ which has often been translated as “A Fool’s Love”.
It is one of the two or three Tanizaki’s best remembered novels in Japan.
Naomi is a serialized novel which was first serialized on March 1924 in
the Osaka Asahi newspaper, but it is no longer continued because the government
warnings and some conservative readers who are not pleased with the content of
the novel. Finally, the next serialization is published by Josei magazine and is
completed. This edition is published in 1986 by Tuttle Publishing and translated
into English by Anthony H. Chambers. The novel consists of 237 pages and is
divided into 28 chapters.
Naomi is a story set in Japan in the early 1920s in Tokyo. It is narrated by
a male engineer named Joji. At the start of the work he is 27. The story reflects
the real situation of Japan in 1920s. It is reflected through the main characters,
Kawai Joji and Naomi. Kawai Joji is interested in Naomi at the first time he meets
Naomi in a café. He is interested in Naomi’s physical appearance that resembles
an American actress, Mary Pickford. After joji marries Naomi and they share the
Naomi is both a hilarious story of one man's obsession and torment, and a
brilliant evocation of a nation's cultural confusion. It is a story of the corruption of
a traditional culture by an outside force (the Western culture).
B. Approach of the Study
Junichiro Tanizaki’s Naomi is a novel that reflects the Japanese society in
1920s. The real situation in Japan has been proved by the characters in the novel.
From the characters, the Westernization of the era is seen very clearly. The
Western culture has replaced the traditional culture in Japan.
As in Theory of Literature, Rene Wellek and Austin Warren say that
Literature represents ‘life’. ‘Life’ means the social reality which becomes its
object (1956: 94). It means that the problem which exists in a certain society is
brought to the story of a novel.
Concerning the above reasons, the socio-cultural historical approach is
used to analyze this thesis. Rohrberger in Reading and Writing about Literature
explains that the socio-cultural historical approach is the only way to locate the
real work is in reference to the civilization that produced it. The word
“civilization” means the attitudes and actions of a specific group of people and
point out that literature takes these attitudes and actions as its subject matter.
Therefore, it is necessary that the critic investigate the social milieu in which a
The socio-cultural historical approach is used to answer the problem
formulations which are related to the society, culture and history reflected through
the story Naomi. By this approach, the cultural Westernization of the Japanese
society after the arrival of Western countries can be seen from the main characters
in the novel.
C. Method of the Study
The library research was used as a method of collecting sources to this
study. The primary source was Junichiro Tanizaki’s Naomi and the secondary
sources were taken from some books related to theories of literature, theory of
critical approaches of literature, the history of Japan after the arrival of Western
country.
There were five steps in analyzing this novel. The first step was reading
the primary source, the novel Naomi, for many times in order to understand about
the detail of the story and to focus on a certain idea of the story. The second was
determining the problem formulations from a certain idea that is going to be focus
on. Third, reading the secondary sources from some books related to principle
theories and from internet sources which supported the analysis of the novel. The
fourth step was applying the theories and review of related studies to the analysis
of the problem formulations, and the last was drawing the conclusion based on the
27
In this chapter, the description of the main characters and the 1920s
Japanese cultural Westernization of the main characters in Junichiro Tanizaki’s
Naomi will be analyzed. The first problem to be analyzed is the description of the
main characters in the novel by using the theory of character and characterization
which are stated by several experts.
A. Description of the Main Characters
The focus of this study is the main characters of the novel Naomi who are
a Japanese man named Kawai Joji and a Japanese woman named Naomi. They are
the main characters who will be analyzed in this part. The main characters show
the Westernization in the 1920s Japanese society. It is shown by the way Joji
defies several traditional principles of Japanese society and the way Naomi
changes from being traditional into modern.
1. Description of Kawai Joji
The focus of this analysis is to describe the characterization of Kawai Joji.
Joji is described as a Japanese man who comes from countryside. He moves to the
city of Tokyo to study and to work. The modern life in the city of Tokyo has
influenced Joji’s mind. There are contradictory characteristics of Kawai Joji
a. Kawai Joji as a Modern Man
There are many evidences which show the characterization of Kawai Joji
as a modern Japanese man. Kawai Joji is described as a Japanese man who wants
to be free from the strict patterns of Japanese society such as: the traditional
concepts of marriage, the equality between men and women, the image of
Japanese women, perception of Westerners and high class society.
i. Kawai Joji’s Perception of Traditional Japanese Marriage
Kawai Joji is described as a Japanese man who refuses the idea of
traditional Japanese marriage.
In that case, why didn’t I find a bride from a respectable family and set up a proper household? The answer is that I simply lacked the courage to marry. This requires a detailed explanation (Tanizaki, 1986: 6).
He considers that the traditional Japanese marriage is too complicated. The
marriage is arranged by the parents and there are several principles that have to be
done such as: bridge-maker, miai, giving engagement gifts, carrying the trousseau
to the groom’s house, the bridal procession, the honeymoon trip, and the bride’s
ceremonial to visit her parents. The personal will of marriage is not allowed. Joji
wants to marry a woman whom he loves, not a woman whom his parents choose.
He also wants to do the marriage in a simpler manner and based on his own
choice which shows that he wants to take control of his own life. “If I’m going to
marry, I thought, I’d to do it in a simpler, freer manner (Tanizaki, 1986: 7).” Here,
it is clear that Joji refuses the traditional Japanese rule which does not allow the
ii. Kawai Joji’s Perception of the Equality between Men and Women
Joji’s perception of the equality between men and women also proves that
he refuses the old principle of Japan. He considers that women should be as equal
as men.
“Thank you, Naomi, thank you. You understood. I’ll be completely honest now. I never thought that you would come this close to my ideal woman. I’m so lucky. I’ll always love you … only you … I won’t mistreat you the way so many husbands do. I live for your sake. Go on studying and grow up as a fine young woman, and I’ll give you whatever you want.” (Tanizaki, 1986: 34).
From the quotation above, Joji gives the statement that he loves Naomi and will
not mistreat her like the other husbands do. The traditional Japanese society
considers that the women are under the men’s control. Therefore, there are many
husbands who treat their wives unequally and limit their wives’ freedom.
Otherwise, Joji does not want to underestimate Naomi. He gives chance for
Naomi to grow up as a fine woman. He believes that women can be as equal as
men. Joji’s statement shows his refusal of the traditional Japanese principle that
stresses on the inequality between men and women. From the statement, it is clear
that Joji wants to consider a woman is as equal as a man.
iii. Kawai Joji’s Perception of Japanese Women
Joji’s perception of a Japanese woman is a woman who can follow the
stream of modernity in the city. A modern Japanese woman should be different
Joji considers that a modern woman has to be like a Western woman who
is beautiful. One of the reasons why he is interested in Naomi is from her
appearance. “In fact, Naomi resembled the motion-picture actress Mary Pickford:
there was definitely something Western about her appearance (Tanizaki, 1986:
4).” From the quotation, Joji wants to explain that a woman should be like a
Western woman who is interesting in her appearance.
The way Joji considers a Japanese woman to be Western-like has
encouraged him to make-over Naomi’s appearance.
“Anyway, you’re different from other Japanese, and ordinary Japanese clothes don’t do anything for you. How would it be if you wore Western clothes? Or Japanese clothes in some new style?” (Tanizaki, 1986: 36).
Joji’s advice to Naomi shows that he does not like the ordinary Japanese clothes
because the pattern of traditional Japanese clothes is not appropriate to a modern
woman. The Western clothes styles are vogue in the city. The women in Japan try
to be like Westerners by wearing luxurious clothes which show their wealth.
Therefore, he tries to change Naomi’s appearance by advising her to wear the
Western clothes or Japanese clothes in some new styles. It emphasizes that a
modern woman should be as fashionable as Western ladies.
Besides the appearance, Joji considers that a modern woman who can be
presented in high class society is an educated woman.
The quoted paragraph above is Joji’s response to Naomi’s desire of studying
English and music. Joji intends to make Naomi as a splendid woman who is
educated. He is very pleased to hear that Naomi wants to study and he offers his
help to fulfill her desire. From the response, it can be concluded that a modern
woman should be educated.
Joji’s perception of Japanese women is opposite with the traditional
Japanese perception of women. The traditional perception of Japanese women
stresses on the limitation of women’s freedom. The women are submissive to
men. The married women do not get the chance to develop themselves as what
their husbands get. They have to be at home all the time and can not express
themselves. Joji states that women are going to be more active in the society;
therefore they should get the education and be up-to-date with the city life.
iv. Kawai Joji’s Perception of Westerners and High Class Society
Joji considers that Westerners are superior. He feels inferior in front of
Western ladies. “Not only that- like most Japanese, I tended to feel helpless when
I came into contact with Westerners and lost the courage to state my opinions
clearly (Tanizaki, 1986: 43).” Here, Joji gives his statement that he lacks
self-confidence in facing Naomi’s English teacher. He does not believe that Naomi’s
capability in English lesson has improved and he asks the truth from her teacher.
What Joji can do is to believe her teacher’s saying because she is a Westerner.
From the way Joji faces Westerners shows that he considers Westerners are more
Japanese life is influenced by the Westerners life. The Japanese considers that the
standard of modernity is the Westerners. They are obsessed to be like Westerners
and do not accept their position as Japanese. Therefore, Joji’s mind is influenced
by the real condition of the Japanese society. He begins to think that Westerners
are more superior. The perception of Westerners influences Joji’s mind that the
high class society refers to the Western life.
Joji considers that high class society is based on the wealth. He thinks that
Western life is luxurious. It is clearly stated by Joji in comparing Naomi with
women in the train.
As it was summer, of course the women couldn’t have been particularly dressed up. But when I compared them to Naomi, I sensed an unmistakably difference in refinement between those who are born to the higher classes of society and those who aren’t. (Tanizaki, 1986: 26).
Here, Joji wants to describe what kind of people who are from the higher classes
of society and who are not from the higher classes of society. He considers that
Naomi is not from the higher class society.
How pitiful it looked now, that muslin kimono with the grape design, that had made her so stylish. Some of the women sitting around us were wearing simple summer robes, but their fingers glittered with gemstones and their luggage was luxurious; everything bespoke their wealth and station, while Naomi had nothing to show but her velvety skin. (Tanizaki, 1986: 26).
The quoted paragraph above shows how Joji judges a person is from a high class
of society. In the modern city of Tokyo, there are many women show off their
wealth by wearing expensive clothes, luggage, gemstones, etc. The women do it
in order to be as equal as Westerners. It influences his mind that wealth can show
Joji also considers that high class of society is depended on the education.
He thinks that Western life is related to the quality of human resource. Therefore,
he gives Naomi some educations to make her as a fine woman.
In the past, a woman could get along without an analytical mind; but not anymore. A woman who wanted to be “the equal of Westerners” and a “fine woman” wasn’t very promising if she had no aptitude for systematic thinking and analysis. (Tanizaki, 1986: 44).
The quotation above explains that Joji considers a modern woman who can be
equal with Westerners and presented in high class society is a woman who is
educated. Joji considers that women are going to be more active in the future.
They have to mix with the society. In order to make Naomi as equal in a high
class society, education is needed. It can be concluded that the status of a person
who is from high class of society is based on the education.
Joji’s perception of high class society is the influence of the new life in the
city. In the modern city, the high class is not determined by the hereditary
authority as what in the traditional Japanese society. The new perception of high
class society refers to the Westerners’ life. The Westerners’ life is identical with
knowledge and luxurious life. Therefore, Joji considers that high class society is
determined by wealth and education. Here, it is clear that Joji refuses the
traditional perception of high class society which determines the status of a person
from the hereditary authority.
From the way Joji defies the traditional principles of Japanese society
shows that he is a modern man. He embraces several new concepts of life which
of Japanese society with the Western principles of society. Joji considers that
Western principles are the standard of modernity. He prefers the Western
principles of life.
b. Kawai Joji as a Traditional Man
The description of Kawai Joji as a modern Japanese man shows that he
defies the traditional Japanese rules. His perception of marriage, the equality
between sexes, the modern woman, the high class society and Westerners are very
different from the old principles of Japan.
The novel also shows the contradiction of Joji’s characterization. Although
Joji considers that a Japanese woman should be modern, he also thinks that a
married-woman should be a good wife who keep their behavior and do the
household jobs. The Japanese traditional principle obliges the women to be good
wives. This principle is still held by Kawai Joji. It is clear that Joji is also
described as a traditional Japanese man.
i. A Wife should Keep Her Behavior
Joji considers that a wife should keep her manner. Joji’s obsession to
present Naomi in a high class society has been successful. Naomi changes into a
beautiful and modern woman. There are many people praise her beauty, but it
causes her arrogance.
The quotation above is the conversation between Naomi and Joji in a dance party.
When Joji asks Naomi about a woman in the party who does not refuse a
Westerner’s offer to dance, Naomi’s answer is rude. Joji’s advice shows that he
hopes Naomi keeps the way she speaks. He feels uncomfortable to hear Naomi’s
saying. From Joji’s response, it is clear that he hopes Naomi keeps her manner of
speaking.
Joji considers that a wife has to limit her social life with men. Therefore,
he is so surprised when he knows Naomi has many male friends.
“I know. It’s just that it was unpleasant to have people say that sort of thing to me.” “Then what do you want to do about it? Are you saying that we give up dancing?” “We don’t need to give it up, but you ought to be careful so that people won’t misunderstand.” (Tanizaki, 1986: 124).
The quotation is the conversation between Joji and Naomi. Joji hears a bad news
from his friends that Naomi is kind of whore. He knows that Naomi has many
male friends. He does not forbid her to have male friends, but he also wants her to
keep her behavior. Joji has advised Naomi to keep her saying and behavior.
According to Joji a married-woman has to limit her social life with men.
ii. A Wife should Do the Household Job
Kawai Joji thinks that a wife should do the household job. He is obsessed
to make Naomi as a modern woman, but he also hopes that Naomi devotes herself
to be a good wife who wants to do the household job. “At first, Naomi had looked
after the house and done the cooking, but this didn’t go on for more than six
months or a year.” (Tanizaki, 1986: 73). He regrets that Naomi becomes far from
expect that Naomi will forget her main job as a wife who should do the
households. Joji considers that a modern Japanese woman still has the main job to
manage the households.
2. The Description of Naomi
Naomi is initially described as a traditional Japanese girl. She still holds
some traditional principles of Japanese women such as: being inexpressive and
being obedient. Being inexpressive means that Japanese women have to be meek
and being obedient means that Japanese women in their youth have to obey their
parents, and after marriage they have to obey their husbands. The characterization
of Naomi will be divided into two parts: before living together with Kawai Joji
and after living together with Kawai Joji. Then, after living together with Kawai
Joji, the characterization of Naomi is also divided into two parts: before marriage
and after marriage. The division is made to show the changes of Naomi’s
characterization from the beginning of the story until the end of the story.
a. Before Living Together with Kawai Joji
Naomi is described as a girl who is inexpressive and obedient in the first
time she meets Kawai Joji. She is a hostess in a café. Her appearance interests
Kawai Joji’s attention and encourages him to approach her. From Kawai Joji’s
i. Naomi is an Inexpressive Girl
Naomi is not expressive which means she never shows clearly what she
feels. She never expresses how happy she is and how angry she is. She keeps
everything in her mind and tries to be silent in front of Kawai Joji.
Naomi never expresses how happy she is in front of Kawai Joji. She often
watches movies with Joji. Her beauty is always praised by Joji. She is actually
pleased to hear Joji’s praise, but she does not express it.
“Naomi, you look like Mary Pickford.” This came up one evening at a Western-style restaurant in which we’d stopped after seeing a Mary Pickford movie. “Oh?” She didn’t seem particularly pleased. She looked at me quizzically, as if to ask why I should say such a thing out of the blue (Tanizaki, 1986: 10).
In the above quotation, the author directly describes the Naomi’s response. There
is no expression of happiness in Naomi. She is very fond of movies but she does
not seem pleased when she is considered to be like a Western actress names Mary
Pickford who is idolized by many people. Here, Naomi holds the main principle
of what a Japanese woman should do. She thinks that a woman should not express
her real feeling although she feels happy when Joji praises her beauty.
Naomi also never shows how angry she is. She is not angry when Joji
breaks an appointment. “I’m sorry, Naomi. Have you been waiting long?” “Yes, I
have.” She didn’t seem to be particularly resentful or angry (Tanizaki, 1986: 11).”
Naomi and Joji often make an appointment to meet in a certain time and place.
Naomi always comes at time and place which have been agreed on. She waits
the feeling of happiness, Naomi also tries to hide her feeling of anger or
disappointment. Naomi considers Japanese women do not have the right to show
her anger to men. She has to accept what a man does without attempting to fight
against him.
How Naomi hides her feeling of happiness and anger proves that she is not
expressive. It means that Naomi holds the traditional principle of Japanese women
which obliges woman to be gentle and quiet. Therefore, she does not express how
happy she is when Joji praises her beauty and she does not express how angry she
is when Joji breaks an appointment. She responds everything gently and silently.
ii. Naomi is an Obedient Girl
Naomi is described as a girl who is obedient. In the beginning of the story,
she is described as a girl who is obedient to her parents. She always does what her
parents tell her. “When I asked why she did her hair in the Japanese style on
holidays, she just said, “Because they tell me to at home.” (Tanizaki, 1986: 11).”
Naomi always wears traditional Japanese outfits when she meets Joji. She says
that her parents tell her to wear the traditional Japanese outfits and she has to obey
their order. Naomi’s response to Joji explains that she considers a Japanese
woman has to obey her parents to respect the traditional etiquette of dressing.
Naomi is also obedient to Kawai Joji. The status of being a woman has
made her obedient to men. She always follows Joji’s saying.
Naomi is often invited by Joji to go to some places together. She never refuses
Joji’s invitation and she always follows Joji wherever he takes her. Naomi always
comes on time and never breaks any appointment. Naomi’s attitude to obey Joji
shows that she is a Japanese woman who is submissive to men. She has the
principle that women have to obey men.
The way Naomi obeys her parents’ saying and Joji’s saying show that she
is an obedient girl. She realizes her position as a daughter and a woman who
should respect her parents and men. Therefore, she does her parents’ order to wear
the traditional Japanese outfits and she always obeys Joji to meet him on time and
never breaks any appointment.
b. After Living Together with Kawai Joji
Naomi is taken charge by Kawai Joji because Joji wants to make Naomi as
a splendid woman. She is asked to live together with Joji in a rental house. The
statement of living together likes ‘friends’ that is stated by Joji has made some
changes in Naomi’s characterization. The changes are divided into two parts:
before marriage and after marriage. This division is made for analyzing how the
character of Naomi changes gradually.
I. Before Marriage
Naomi is asked to live together with Kawai Joji in a rental house. They
