art – goinggaijin.com

Kamisaka Sekka

Kamisaka Sekka was born into a samurai family in Kyoto in 1866 as Kamisaka Yoshitaka. His artistic talent was recognized early, and he started to study painting within the Shijo school when he was 16. Four years later, he began working as a designer at the Kawashima textile company. Through his father, who had worked at Kyoto’s court, he became a student of Kokei Kishi, an Imperial Household artist, with whom he studied crafts and design. Kishi introduced Sekka to the traditional Rimpa style of painting, and today, Sekka is considered the last great Rimpa artist of Japan.

Thanks to the popularity of his designs, he was employed by the Japanese government to visit Europe in 1901. He was meant to research European crafts before the Glasgow International Exhibition, where it was planned to exhibit contemporary Japanese crafts.

In Europe, Sekka was introduced to Art Nouveau, which heavily influenced his later style. He also wanted to get to the bottom of the Western infatuation with Japonism at the time, and in turn, tried to incorporate Western styles and design ideas into his own work.

When he was back in Kyoto, he revisited his teachings in the Rimpa style. By now, traditional Japanese art styles had become unfashionable – Japan was just as infatuated with everything Western as vice versa – and was determined to revive it, merging Japanese tradition with (imported) modernity.

By doing so, he created a unique visual language with bold colours and dynamic compositions that make his work easily recognizable. However, the themes of his paintings remained rooted in Japanese tradition: landscapes, animals, and depictions of seasonal flowers or festivals dominate his work.

He also never gave up designing utilitarian pieces like tea bowls, boxes, writing paper and cards and other items for daily use. His works can also be found on folding screens, fusuma doors in shrines and temples; and he created many pieces suitable for kakemono (hanging scrolls).

However, a series of 60 woodblock prints called Momoyogusa (A World of Things) is considered Sekka’s masterpiece. It was commissioned in 1909/10 by Unsōdō, a publishing company based in Kyoto that focuses on art books (and still exists today). His prints depict a variety of landscapes, flowers, and classical scenes from literature as well as Sekka’s own unique ideas.

Kamisaka Sekka worked in many fields throughout his life, and in 1905 he started teaching at the Kyoto City School of Arts and Crafts. He also set up the forerunners of what would later become the Kyoto Arts and Crafts Institute. In 1913, he became involved in the Koetsu-kai, a tea ceremony created in honour of Hon’ami Koetsu, who is considered the founder of the Rimpa style of painting. Kamisaka Sekka died in 1942, aged 77.

Hyakunin Isshu

For you,
I came out to the fields
to pick the first spring greens.
All the while, on my sleeves
a light snow falling.
Emperor Koko, 9th cent.

This is a poem from the Ogura Hyakunin Isshu, probably the most famous of all collections of Japanese poetry. The name can be translated as “One hundred people, one poem each” and this anthology of waka poetry was collected in Kyoto’s Arashiyama district. There, at Mt. Ogura, was the home of Fujiwara no Teika (1162-1241), himself considered one of Japan’s greatest poets.

He selected many poems by his contemporaries, but also by famous older poets whose work had been handed down for many years, among them 20 women. While there are many other anthologies of waka poetry, it is believed that this one became so famous because of the fame of Fujiwara no Teika – and because he had just the right connections to the Imperial court.

Writing waka poetry was one of the courtiers’ favourite pastimes, and to this day, the emperor himself gives out the prize for the best new year’s poetry. Most of the poems contained in the Hyakunin Isshu are love poems, and many of them allude to a time of the year using words like “cherry blossoms”, “full moon”, “crimson mountains” and others.

The poems and their writers have garnered lots of attention over the years; both feature prominently in woodblock prints or are alluded to in other Japanese works of literature. Since the Edo period, they also have a connection to the New Year in the form of the karuta game.

Karuta is a game of memory, where, when hearing the first half of a poem, the players must find the card with the second half as quickly as possible. There are karuta clubs throughout the country, and therefore, the poems of the Hyakunin Isshu are known by practically every Japanese. At home, it’s usually played as a team of three people – one who reads the beginning of the poem, and two who are trying to find the other half of the card as quickly as possible.

Since 1904, there is also competitive karuta, with the main tournament being held at Omi shrine in January, and roughly 50 other tournaments being held throughout the year. In Japan, there are more than 10,000 competitive players, and the game is even considered a sport.

The Hyakunin Isshu has been translated numerous times into a number of languages. Each translation brings a new aspect to the poetry, yet, there are many hidden meanings that are not only hard to translate, but may fly over the head of the unsuspecting foreign reader. For example, would you have guessed that the “first spring greens” in the above poem (translated by Peter MacMillan) are the nanakusa – seven herbs that are gathered and eaten on January 7 for a healthy winter?

Autumn Ikebana

On Friday, I went to this year’s Autumn Tanabata Exhibition of the Ikenobo school for ikebana flower arranging. This is the oldest annual exhibition of ikebana; it dates back to the Edo period and has been ongoing ever since. I have written about the history of ikebana and the Ikenobo school when I went to the spring exhibition in 2022, so I will not go into details again here.

This year, I had as a guide a friend of mine who works at the Ikenobo to show me through the exhibition and explain more of the art behind ikebana and what to look for in an arrangement. Here are a few details of what she told me.

Rikka is the oldest, most traditional style of flower arrangement and the most heavily formalized. It originated in the Muromachi era and was meant for large-scale arrangements in temples and the homes of nobles and samurai – essentially to show off their wealth and influence.

In Rikka, the goal is to create a whole landscape with a wide variety of plants; the back and top of the arrangement signifies the landscape far off, the closer and lower parts the nature nearby. Rikka is easily recognized by the round bundle the stems of the plants form in the container.

Shoka was developed in the Edo period. These arrangements are often much smaller, since they were meant for the tokonoma in the rooms of the lower class people (albeit rich ones, think merchants etc.)

A Shoka arrangement uses at most three different types of plants, they form a single line segment in the container and are best viewed from the front of the row rather than the side. Shoka is considered the most dignified style, and ideally, the flowers used encompass the past, present, and future of the seasons.

Then there is Free Style, where essentially “anything goes”. These arrangements come in all sizes and often include non-natural materials as well. Looking through the photos I took, I find myself mostly drawn to these pieces, they are very individual and often outright whimsical. Yet, the flowers should still form the focal point of the arrangement.

The goal of any arrangement in any style is that it looks as natural as possible, even if artificial means are used. We’re talking about using wires to bend stiff materials, or hand creme to prevent the tips of leaves from drying out too quickly. Some arrangements are even planned out in advance, and tree branches are cut and put together to create specific angles to fit the design. All of this is fine – as long as the end result still looks natural.

When learning ikebana in the Ikenobo school, students start out with the Free Style before moving on to Shoka and finally, Rikka. My friend explained that soft materials are easiest to use, while a Rikka arrangement that only consists of pine branches, for example, marks the height of a student’s accomplishment.

With all this information, the exhibition was much more enjoyable than the previous time. I feel I know some details to look for, even though I cannot judge the actual artistic merit of an arrangement. So far, I’ve always thought that ikebana had very strict rules to create a piece, but when starting out in Free Style, this is not necessarily true. I’m thinking it might be nice to try ikebana, but it is a very expensive hobby indeed.

(Re-) Visit

Last weekend, mostly to get new photos for the “deep dive” feature of my WUIK newsletter, I visited the Garden of Fine Arts again. And: it grows on me.

Part of this is certainly the fact that this time around, I went in the early morning when the sun illuminated the place much better (remember that it’s 2 floors underground) and gave it a more bright and uplifting atmosphere.

The other part is that now I know that the Last Supper and Last Judgement from the Sistine Chapel in Rome were reproduced almost on the original scale. The Last Judgement in particular takes up all three floors of the museum space, and somehow, I can appreciate both paintings much more because of this.

Afterwards, I went to the nearby Kyoto Institute Library and Archives, which I recently (re-) discovered. The entire second floor of the building is just the library with plenty of nooks and crannies to lose yourself in – and books too, of course.

On the first floor, there is a small museum, and this is where I discovered Yasuo Hayashi. He’s now 96, a ceramic artist from Kyoto, and somehow, his works look like MC Escher has discovered the third dimension:

I really enjoyed this exhibition (it’s on until June 9 if you’re in town) and will try to find out more about this artist. Unfortunately, I was not allowed to take photographs, but I got a list of books showing his works that I can get from the library above.

150th Miyako Odori

All the way back in February this year, I was invited to a press conference of Gion Kobu, one of Kyoto’s five kagai – geiko/maiko districts. This year, they celebrated the 150th Miyako Odori, a public dance performance with geiko and maiko held every April that was established in 1872. I have written a piece about its history on my medium page, have a look at Geiko and Maiko Celebrate 150th Miyako Odori.

The press conference featured talks by a professor of Doshisha university about the history of the Miyako Odori and a talk by the dance master Yachiko Inoue, whose school is exclusively responsible for the choreography – and that for 150 performances.

Afterwards, we were introduced to the painter who designed this year’s poster and to two of the three maiko who made their debut on stage this year were presented and we were allowed to have a few questions. They were shy and a bit uncomfortable, and no matter how mature they may seem thanks to their makeup and dress, at the end of the day, they are just some giggling teenagers after all.

A few days later, we were invited back to take promotional photographs of the kimono and the stage setting, again with a Q&A of maiko as well as of the dance master. I found it very interesting how unabashedly the photographers directed the girls to “turn that way, look here” etc. To me, who has always heard the maiko referred to respectfully as maiko-san, it was quite a new experience.

So was watching how the main promotional photo was taken of the two maiko in full dress on stage. The dance master sat at the end of the stage directing them how to smile and hold the props etc. This part alone – one photo for each of the eight scenes – took several hours; sadly I was busy in the afternoon and had to leave at noon.

Finally, as the highlight of the entire backstage experience, I received an invitation to the final dress rehearsal of the Miyako Odori on March 31st. Once again, there were interviews with this year’s first performers and the dance master. The entire theater was filled with invited people, and while the press had to sit at the very back, we were the ones allowed to take photos. Here are a few that I took during the 150th Miyako Odori.

So. Many. Museums.

As you may have guessed from the missing posts, I’ve been busy the last week, and things will stay this way for a while. This year the pace is picking up, I am receiving more and more invitations to press previews for upcoming exhibitions.

Last Friday was the preview for “The Legend of Sesshu”, a 15th century Japanese painter whose style has influenced many other painters through the Edo period and beyond. One of his paintings of Mt. Fuji was so groundbreaking that it served as a model after which many other painters created their own views of Fuji. No fewer than six of his paintings are National Treasures, more than of any other painter in Japan – and they are all in Kyoto right now for the exhibition at the Kyoto National Museum.

My personal favourite of the entire exhibition was this ink painting titled “Winter Landscape” from 1470. It’s hard to describe what I feel when I see it, and while I’m not a painter myself, I do understand on a very visceral level that it’s a masterpiece.

As I said, things are picking up; tomorrow I will go to a preview for Bijinga (paintings of beautiful women) and next week there will be Japanese combs and hair ornaments. I love my job!

My Favourite Dragons

2024 is the Year of the Dragon in Japan (all over Asia, actually), and dragons are a popular motif in Japanese art. They have a special connection to Zen temples, where dragons are often depicted on the ceilings of their main halls. Since they are considered to live in water, placing their image there is a prayer for protection from fires (not very successfully, as history shows). Dragons are also thought to protect the Buddhist Dharma and to keep a watchful eye over the priests and congregation below them.

My favourite dragon painting is that of Kennin-ji, the oldest Zen temple in Kyoto, founded in 1202. In contrast, the painting was only created in 2000, so it has a very vibrant and modern feel to it and provides a stark contrast to the old temple hall. Here it is:

It’s actually two dragons intertwined instead of only one; one of them with mouth closed, the other one with mouth open, reminiscent of the guardian lions that can be found at many temple and even shrine entrances. They seem to fight over one single ball of treasure, which one of them holds proudly in a 5-clawed paw, something that is rare in Japan. Most dragon paintings here have only 4 or even just 3 claws, the use of the 5-clawed dragon was reserved for the Chinese emperor.

Anyway, the painting is stunning and whenever I go there, I spend some time sitting down and following the bodies of the dragons, trying to find all the parts and figuring out to which dragon they belong. Sadly, Kennin-ji has become very touristy (I remember when I first visited it, there was nobody there), so it’s less peaceful than it once was 10 years ago.

Garden of Fine Arts

Today, I took advantage of the free admission to finally visit the “Garden of Fine Arts Kyoto”. It lies next to the Botanical Gardens on Kitayama Dori, which is probably the reason why there isn’t a single plant in sight…

Instead, it is an outdoors gallery on three underground levels, created with massive concrete slabs and pillars by architect Tadao Ando. It is home to eight large-scale ceramic reproductions of famous pieces, among them Michelangelo’s Last Judgement and Leonardo’s Last Supper. Because of the way the gallery has been set up, the art can be viewed from several levels and perspectives, giving new insights along the way (literally).

Throughout the place you can hear the gushing of water as it flows along walls into pools at the very bottom. You make your way down on gentle slopes and there are benches to sit and view the art pieces.

I’m not a fan of this kind of architecture, to be honest, and the Western art at least didn’t touch me either. I’m not sure why, maybe because the surroundings were so much different that what I’m used to. Also, there is the age of the reproductions to take into account, even though ceramic should be able to withstand quite some abuse. I couldn’t find anything definite, but apparently the gallery opened in the 1990s.

I did like the Choju Jinbutsu Giga, a long scroll from the 12th/13th century depicting frolicking animals; it is often called the first Japanese manga. Because these tiles lie under the walkways, they seem to be in better condition and that you can get really close is definitely a plus.

Overall, I’m not sure if I can recommend the Garden of Fine Arts. If you like Tadao Ando’s work, do check it out, it’s currently only 100 yen to view it. If you’re not into grey concrete slabs, you won’t miss much if you pass.

Shunga – Erotic Art in Japan

Rosina Buckland

Shunga, “spring pictures”, are erotic images from Japan – mainly woodblock prints, but also paintings – that had their heyday during the Edo period (1603 – 1868). They depict all forms of love-making among the ordinary people from Japan’s urban centers who were also the main audience for these images. Shunga live not only by their stylized depictions of sex – greatly enlarged genitals, clothing or hairstyles that indicate the status of the portrayed persons – but also by their lively commentary that is included in the picture and lets the viewer listen to the conversation of the couple.

This large-scale book presents a history of shunga in the Edo period while explaining the meaning behind the illustrations that are given. It also lists a number of famous ukiyo-e artists who have produced shunga at some point (or throughout) their career, like Harunobu, Hokusai, Utamaro, and others. It provides a deeper insight into shunga that goes beyond the erotic aspect. The accompanying 140 illustrations are beautifully reproduced pieces taken mostly from the British Museum’s collection. The famous Hokusai print with the woman and the octopus is included, of course.

I enjoyed learning about shunga. It is interesting that the vast majority of these images deal with consensual sex, and when prostitutes are depicted, they are always involved in a clandestine meeting with their secret lover instead of a client. In general, satisfying the woman seems to have been very important in real life too, and female sensual bliss is indicated by her curled toes in the images.

Rosina Buckland is currently the curator of the Japanese collections of the British Museum.

Whether you’re interested in the images or the historical background of shunga, this book is worth it either way. Get it from amazon.

Kawai Kanjiro

Since its founding, Kyoto has been a hotbed for artists and craftspeople, and not even the move of the government to Tokyo could change that. While Kyoto’s number one craft remains the textile industry, numerous other artists have found a welcoming home here.

One of these was Kawai Kanjiro, one of the best-known ceramic artists from Kyoto. Although, technically, he is not a Kyoto person, since he was born in Shimane prefecture and only moved to the city after graduating. However, he lived and worked the rest of his life in Kyoto’s Gojozaka area, where he established his pottery workshop and rose to international fame. But let’s start at the beginning of his career.

Already at age 16, Kanjiro decided to become a potter and started to pursue this career. After having graduated from the Department of Ceramic Industry of what is now known as the Tokyo Institute of Technology, he moved to Kyoto to study at the Ceramic Research Institute and there acquired the scientific, chemical basics of making pottery.

However, the purely academic-theoretical approach did not satisfy him, so he taught himself the use of natural glazes and traditional methods used in Japan, China, and Korea. When he was 30, he bought a climbing kiln – a noborigama – at Gojozaka and put his knowledge into action in what is now known as his first period.

Yet, he was still not satisfied and felt that something was missing. Together with Yanagi Soetsu and Hamada Shoji, he founded the Mingei movement, a kind of back-to-the-roots of Japanese folk art, complete with Folk Crafts Museum in Tokyo (established in 1936). This second period is marked by pieces that are reminiscent of Japanese folk art – not just in design, but also in technique.

At this time, Kanjiro also began to write poetry and essays and started to experiment with other forms of expression. After WWII, in what became his third period, he also taught himself wood carving techniques. A number of large-scale pieces survived and they are marked by a shift towards more abstract designs.

Although Kawai Kanjiro soon became well-known in Japan and even abroad, he was not interested in personal fame. He rarely signed his pieces, noting that his style should speak for itself; he also eschewed taking part in prize events. The two Grand Prix Prizes at international exhibitions he received were due to friends submitting his pieces. Kanjiro also declined many honors of the Japanese government, like being named a “Living National Treasure”, which is one of the highest distinctions for Japanese artists.

Kawai Kanjiro died in 1966, but his adopted heir Hirotsugu, as well as his nephew Takeichi and his son Toru continued the family tradition of mingei pottery.

The former residence and workshop of Kawai Kanjiro, located in the Gojozaka neighborhood, the traditional potter’s district of Kyoto, opened as a museum in 1973. It was designed and remodeled by Kawai Kanjiro himself in 1937 and differs from the many machiya merchant houses of Kyoto in important ways. First of all, it was modeled after classical rural cottages rather than urban town houses, additionally, it shows some Western influences. The large room near the entrance, for example, has a wooden floor on one side and slightly raised tatami on the other, with a traditional irori sunken hearth as the centerpiece.

The house is quite large, and most of the rooms are accessible. At the rear of the house lies Kawai’s workshop where he created his pottery together with his son and apprentices. Also preserved and accessible is the large noborigama climbing kiln that has eight chambers and was built on/into the slope behind the house.