Thursday, June 19, 2025

Ramune - A Taste of Japan's Summer

Ramune ラムネ

Chilled ramune on a hot summer day.
Chilled ramune on a hot summer day

Ramune is a refreshing, Japanese, carbonated drink sold in Codd-neck glass bottles. The drink is a popular staple at summer festivals across the country, it can also frequently be found in small shops near tourist destinations. The more obscure that tourist destination is, the more old-fashioned the shop is, the more likely you are to encounter Ramune.

In a country that sees highly-touted new releases of soft drinks every season by the large beverage companies, ramune survives as a sort of niche product, seen by many Japanese in quite nostalgic terms.

Most Japanese seem to have memories of drinking ramune during a summer trip to the countryside - and of breaking the bottle to retrieve the glass ball from the bottleneck to use it as a marble to play with.

Today's parents buy their children ramune to have them experience those same childhood moments, just the way their own parents did. Thus, ramune lives on through the generations - and children like to play with glass balls no matter what the newest electronic toy may be.

Ramune bottles, Japan.
Ramune bottles

Codd-neck Bottles

The word ramune is a Japanese adaptation of the English word lemonade. Ramune is however not just any lemonade. There are plenty of lemonades in Japan sold in cans and plastic bottles – they can however never be a ramune. To qualify as ramune the drink has to come in a Codd-neck bottle.

The Codd-neck bottle was patented in 1872 by British inventor Hiram Codd as an alternative to the use of cork as a bottle cap for carbonated drinks.

In a Codd-neck bottle, a glass ball, usually called a marble, is pressed against a rubber gasket in the narrow bottleneck close to the lid by the power of the carbonate in the liquid, tightly sealing the bottle by using the power mechanics working inside the bottle. You open the bottle by pushing the glass ball out of its position and into a neighboring chamber within the bottle. The tiny tool to do this comes with the bottle, sealed under the plastic wrapper covering the top.

This demands certain techniques that customers quickly learn, though often only after having a part of the drink shoot out in a gush or by the glass ball falling back into place once they raise the bottle to their mouths. That's all part of the fun, part of those precious childhood memories that make ramune a drink handed over from generation to generation.

Hiram Cobb also introduced the idea of bottle recycling. He started a bottle exchange in London where his bottles could be returned to the original manufacturer. Agents collecting the bottles were paid a fee.

What he didn't count on was the popularity of the glass marbles inside the bottles to children, the main customers of the carbonated soft drinks sold in his licensed bottles. They rather smashed the bottles and used the glass marbles for their own purposes. For playing, for trading.

Hand-drawn ramune poster at a store in Chichibu, Saitama.
Hand-drawn ramune poster at a store in Chichibu, Saitama

Banta

Codd-neck bottles became the rage all over the British Empire but it was the Crown Colony of India where a soft drink was invented that was particularly suited to and, in fact, defined by the mechanics of the Codd-neck bottle: Banta.

The lemon or orange-flavored drink soon went from the posh Colonial clubs into the Indian street markets. Codd-neck bottles were produced by the millions in small glass works. Today. Banta is still one of India's most popular soft drinks.

Opened ramune bottle with bottle opener. The pushed-in glassball can be seen in the upper part of the bottle.
Opened ramune bottle with bottle opener. The pushed-in glass ball can be seen in the upper part of the bottle

History of Ramune

British pharmacist Alexander Cameron Sim (1840-1900) may have known about the success of Banta in India. In any case, shortly after his arrival in the newly-opened port town of Kobe, Japan, he devised his own invention, a lemon-based drink in a Codd-neck bottle that soon became known as ramune.

Introduced in 1884 to the foreign settlement, ramune soon became popular with the Japanese population after an article in the Tokyo Mainichi Shimbun praised the drink's preventative properties against cholera.

Cholera, an infectious disease caused by poor-quality drinking water, was a major concern at the time. Ramune, made from clean mountain water was seen as an easy alternative to drinking the questionable water of the wells within the big cities. As it contained no alcohol, it could also be used as a drink for small children.

Ramune Manufacturers

Today, the production of ramune is regulated by the Law Concerning Adjustment of Business Activities of Large Business Operators to Ensure Opportunities for Business Activities of Small and Medium Enterprises (SME Sector Adjustment Law), a law that also regulates the production of tofu and shochu, for example.

Major beverage companies are not allowed to engage in the production of ramune and have to leave the field to a variety of smaller businesses. Hata Kousen, based in Osaka, might be the most well-known of the ramune manufacturers active today.

Ramune comes in a very wide range of flavors though the most common is still the original lemon / lime flavor. Some people like to add a few drops of lemon juice to the drink - taking out some of its sweetness and adding more freshness.

Retrieving the Marble

In the old days, the rubber gasket at the lid was sealed to the glass bottle, necessitating the destruction of the bottle to retrieve the glass ball inside.

Today, that rubber gasket has been replaced by a plastic cap that can be unscrewed from the bottle. This makes it very easy to take the glass ball out. Just make sure to turn the cap to the right, in the opposite direction of common unscrewing. The marble then easily plops out of the bottle.

Codd-neck Bottles Today

While the Codd-neck bottle was a major invention of the late 19th century, in the course of the 20th century it was almost universally replaced by the much more convenient crown cork.

Very few beverages are still offered in Codd-neck bottles today. The two major drinks among them are India's Banta and Japan's ramune - which makes the bottles collectibles among some aficionados of vintage bottle designs.

Six-pack of Hata Ramune.
A six-pack of Hata Ramune

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Wednesday, June 18, 2025

Norwegian Wood by Murakami Haruki

Japan Book Review: Norwegian Wood

Norwegian Wood

by Murakami Haruki

ISBN: 978-0375704024
Vintage, 2000
298 pp; paperback

While Death is an ever-present companion in Murakami's fiction, lurking just out of sight of the mundane world (and often down a well), the dark, impenetrable wood of suicide is peculiar to Norwegian Wood, perhaps his most famous novel. Its date of publication, 1987, puts it inside the speculative economic 'bubble' period in Japan. 1987 seems to have been a particularly angst-filled time for Japanese postmodern writers, for in the same year Banana Yoshimoto published her first novel Kitchen. While this does not deal with suicide, it mirrors Norwegian Wood's focus on the struggles of those whom Death leaves behind in the mundane world, to carry on living as best they can, and to make sense of life and death in any way that works for them.

Norwegian Wood

Tōru Watanabe, the I-narrator of Norwegian Wood, inhabits two time periods in this story - the framing world of the late '80s, in which he is a financially successful, yet emotionally adrift, author, and his earlier, eventful university years. The bulk of the novel takes place in the late 1960s, when, as a young adult, he has been reunited with childhood friend Naoko, the suicide of whose boyfriend in high school has left her mentally unstable. Watanabe finds his feelings for this girl rekindled, but when she leaves Tokyo to enter a sanatorium near Kyoto he finds himself drawn into the world of the offbeat Midori, who is the vital, worldly foil to Naoko's ethereal, tenuous existence. In the unconscious push and pull between these two poles, the immortal lyrics of the Beatles' Norwegian Wood gain their purchase: "I once had a girl, or should I say, she once had me." For Watanabe is in thrall to both females, and in a sense they represent two basic human responses to extremity: the death urge and the sex urge, Thanatos and Eros. The emotionally crippled Naoko cannot internalise sexual experience, while Midori thrives on it, even if most of it takes place in her fevered imaginings.

Indeed, the novel aroused comment in Japan for both its frank treatment of suicide and depiction of youthful sexual fumblings, the latter of which has surely enlightened a whole generation of high-school students in Japan. Some might argue that this novel created the inflexible mould for Murakami's subsequent treatment of female characters: their sexuality is rarely left unexplored in his later works, and an uncharitable critic could argue that much else of them is. (None of his novels, for example, has had a female voice: Sputnik Sweetheart, ostensibly focusing on female protagonist Sumire, still has a male narrator as a framing device.)

Norwegian Wood, as I have already suggested, is different from Murakami's other novels to date, and not only in terms of its subject matter. Unlike his previous, fourth novel Hard-Boiled Wonderland and the End of the World, whose narrative alternates between worlds of fantasy and 'reality', this work purposely does not employ the occult as some balance to the jazz-and-whiskey Tokyo urban jungle that characterises Murakami's take on modern 'internationalised' society. The late-60s setting - a time of soul-searching for Japan's student elite, under the influence of European and American intellectuals - reveals much about Murakami the writer as a young man. He pointedly prefers Fitzgerald and Chandler to Ōe and Mishima, rejecting the aesthetic of his fellow countrymen, and regards personal philosophical enquiry as inherently superior to social revolution, as the latter is, for him, inevitably self-undermining and hypocritical. (The 'other' Murakami, Ryū, explores similar themes in his bitingly funny social critique 69.)

Watanabe may never be able to fathom the depths of Naoko's despair, but he makes a sincere attempt to understand her. In a similar way, perhaps, Murakami never quite explains the enigma of what it means to live in a postmodern, seemingly arbitrary, ideologically vacant society, but in this his fifth novel he refines his still-ongoing examination of the millennial human condition. In this sense, Norwegian Wood is a reasonably significant late-20th-century novel, and in terms of what it reveals about Murakami the writer, an important one for his fans.

Review by Richard Donovan.

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Sunday, June 15, 2025

The Snow Woman and Other Yokai Stories from Japan

Japan Book Review: The Snow Woman and Other Yokai Stories from Japan

The Snow Woman

by Noboru Wada

ISBN: 978-4-8053-1758-7
Tuttle Publishing, 2024
286 pp; paperback

If you are familiar with the words kappa, yamamba, enma and yurei you will likely enjoy Noboru Wada's 2004 The Snow Woman. If not, well, you may enjoy this book anyway, especially if you know just the word yokai. Yokai are Japanese ghosts, goblins or other supernatural beings. They can appear in many forms, including animal-like figures, humanoids or, sometimes, inanimate objects. They can quickly change form and are associated with supernatural phenomena and/or feelings of agitation or trepidation.

This book is a collection of 77 traditional short yokai stories, mostly from the old Japanese province of Shinano, now called Nagano Prefecture. The purpose of most of the stories seem to be to entertain or maybe perplex readers, although some of the stories have clear, moral teachings like Aesop's Fables.

The Snow Woman Book Review.
The Snow Woman and Other Yokai Stories from Japan

Don't worry if your yokai vocabulary is lacking - there is a handy glossary at the beginning of the book explaining 27 yokai-related words. If you still don't understand the concept of Yokai, the closest Western equivalent might be of well-told, scary campfire stories. Bring your own s'mores.

While the vast majority of stories deal with old, traditional yokai at some level, a few of the stories seem completely unrelated. For example, there is a story about World War II beheadings which is more macabre than yokai.

Another story also references World War II. Some stories have interesting names, i.e., "The Smelly Priest and the Yamamba" and "The Man Who Could Drink Two Quarts of Soy Sauce." Upon finishing a few of the stories, some readers may mumble, "What the heck was that all about?"

Most of the stories are one to three pages, and only a few stretch to as long as five pages, so if you aren't enjoying a particular story you needn't worry as it will conclude soon. There are also about 25 full-page illustrations which are entertaining.

The Snow Woman and Other Yokai Stories from Japan.

There is a story that alludes to "ghosts who would stroke people's buttocks," but readers end up having to be satisfied with a story of a ghost who stroked people's faces. Oh, well.

People of all ages can enjoy this book, and no real special knowledge of Japan is needed.

Don't be an onibaba, go out a get a copy of this book.

Review by Marshall Hughes, author of Rural Reflections.

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Thursday, June 12, 2025

Ema Votive Plaques Japan

Ema Japanese Votive Plaques 絵馬

Jake Davies

Ema Votive Plaques Japan.
A variety of differently-shaped ema hanging at a shrine

While visiting Shinto shrines in Japan, and to a lesser extent Buddhist temples, one thing you are likely to see is a rack with numerous small, wooden plaques hanging from it.

These wooden plaques are ema, most commonly translated as "votive plaques" in English. On one side of the wooden board will usually be a picture, and on the other the person writes their prayer or wishes. One writer on Japanese popular religion has coined the phrase "postcards to the gods", to describe ema, and this seems particularly apt.

An ema at Futagoji Temple in Oita with a colourful depiction of the shrine in Autumn.
An ema at Futagoji Temple in Oita with a colorful depiction of the shrine in autumn

Pictures

Most ema will have a picture on one face, often quite colorful. Often this will be a depiction of the deity or deities enshrined in the shrine or temple, or a legend or myth associated with the temple.

Sometimes it can be a specific noteworthy feature of the shrine buildings and grounds, or famous historic figures with a connection to the shrine. Iwashimizu Hachimangu Shrine near Kyoto sells ema depicting Thomas Edison.

Many shrines are too small to produce their own ema, and so depictions of the treasure ship carrying the Seven Luck Gods are quite common. The most common ema pictures nowadays are the 12 animals associated with the Chinese zodiac and calendar, usually holding prayers and wishes for the coming year. This year 2022 is the Year of the Tiger.

Ema come in many different shapes and can be found at Buddhist temples as well as Shinto shrines.
Ema come in many different shapes and can be found at Buddhist temples as well as Shinto shrines

Shape

While there are no hard and fast rules for the size and shape of ema, there is a common standard that is a 5-sided figure, imagine a rectangle about 16 cm wide with a "roof", though miniature versions can be seen, as well as larger sized.

In fact, many shrines display a giant ema of this shape during the new year with an image of the new year animal. However, a wide range of shapes can actually be found. Pentagons and circles are quite common, and irregular shapes abound: heart-shaped ema are seen at shrines connected to romantic love, ema shaped like cars are used for traffic safety prayers, and human-shaped ema are used for prayers for health, with the affected area of the body marked on the ema by the petitioner.

Historically ema were paintings of horses.
Historically ema were paintings of horses

Prayers

The prayers and wishes that are written upon the ema run across the full range of human desires, though most would fall under the category of "this-worldly" benefits, that is to say, the attraction of good fortune and the protection against misfortune.

Desires for health, wealth, and happiness, in all its varied forms, are written on ema, and the practice extends outside of the bounds of purely religious practice into cultural practice as ema are starting to appear at secular sites in Japan such as supermarkets and department stores, and ema are sometimes collected as souvenirs.

These unusual ema featuring breasts are found at shrines connected to safe birth, etc.
These unusual ema featuring breasts are found at shrines connected to safe birth, etc

Though specific shrines and temples are linked to specific wishes, any shrine or temple will have ema with a wide range of wishes and prayers upon them.

Ema featuring the Chinese zodiac animal for the new year, The boar was the animal of 2019.
Ema featuring the Chinese zodiac animal for the new year, The boar was the animal of 2019

Origin of Ema

The word ema means "horse picture" and refers to paintings of horses that were given to shrines as offerings. The practice grew more popular and other subjects were used in the paintings, with ships being particularly common.

Some of the larger shrines still have an Ema-do, or Ema Hall where such paintings can still be seen, though most smaller shrines have the paintings on display in the worship hall.

In Japan, horses have somewhat of a sacred character historically, as in many other cultures around the world, especially in East Asia. Kifune Shrine just north of Kyoto relates that in the 8th century the Emperor would donate a horse to the shrine, a white horse to pray for rain, and a black horse to pray for the rains to stop.

Heart-shaped ema at a shrine specializing in love matches.
Heart-shaped ema at a shrine specializing in love matches

Statues of horses can be found at many shrines, and a wooden, white horse can often be found in its own small structure. A few shrines still have real horses. Archaeological and textual evidence suggests that in earlier, pre-Buddhist times, horses were actually sacrificed, The horse paintings, and hence the contemporary ema, developed as a much cheaper and accessible way to get the message to the gods.

At Kokawabusuna Shrine in Wakayama, a special area has been set aside to display ema put up by non-Japanese visitors.
At Kokawabusuna Shrine in Wakayama, a special area has been set aside to display ema put up by non-Japanese visitors

Ema shaped like yokai featured in manga on display at a non-religious tourist site in Sakaiminato, Tottori.
Ema shaped like yokai featured in manga on display at a non-religious tourist site in Sakaiminato, Tottori
Paintings given to shrine as offerings are the forerunners of today's ema.
Paintings given to shrines as offerings are the forerunners of today's ema

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Wednesday, June 11, 2025

Onomatope: The Fantastic World of Japanese Symbolic Words

Japan Book Review: Onomatope: The Fantastic World of Japanese Symbolic Words

Onomatope

by Ono Masahiro

ISBN: 978-4-8163-6734-2
Natsumesha Co. Ltd., 2019
208 pp; paperback

Meow….Woof woof….Crash!....Whoosh!
What just happened? Perhaps you imagined a cat and a dog getting in a fight, something falling over and the cat running away.
You concluded this just from reading four onomatope (or more correctly onomatopoeia) words, words that imitate the natural sounds of things. The words sound like what they describe.

Onomatope: The Fantastic World of Japanese Symbolic Words.
Onomatope: The Fantastic World of Japanese Symbolic Words

Those who are already somewhat familiar with the Japanese language might know commonly-used words found in this delightful book, words like perapera (fluent), dokidoki (the heart pounding with excitement) and piipoo piipoo (the sounds of ambulance sirens). All of these are considered onomatope and are found in these pages.

With only a few exceptions, most of the Onomatope are given one page and fit the following format: on the top is the number (of the 201 discussed onomatope), followed by the katakata for the onomatope, followed by the romaji for the onomatope, followed by a cute, near-half-page drawing of the word used in a one-frame cartoon, followed by the kanji definition of the word, followed by that definition in romaji. Then at the bottom are example sentences using the onomatope in Japanese (kanji and kana) and the translation in English.

A greedy reader like me might have liked to have had kana for the kanji in the example sentences, but perhaps that is asking a bit too much.

Contents are divided into 10 categories, i.e., expressions and feelings, body movements, degrees and manners etc. The last chapter is dedicated to sounds, for example sounds that animals make. Did you know that horses say "hihiin" or that elephants say "paoon?" Shaka shaka is the sound that tambourines or maracas make.

To tell the complete, unvarnished truth, some of the words listed don’t really fit the onomatope definition, but readers can work around that. For example, assari is said to be "someone or something being straight forward and plain." Huh?
The book has plenty of spacing and is visually pleasing and, well, "fun."

In case you want to quicky find an onomatope that you previously learned, there is a handy alphabetical index in the back of the book. While not really a text book, this book can certainly be used that way. Its small size (5.8 x 4.1 inches) makes it easy to slide in your pocket and pull out any time.

Review by Marshall Hughes, author of Rural Reflections.

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