The Japanese Philanthropy
By Afua Bonsu
Charity along Pilgrimage Routes in Japan
By Nicole Kitson
Trends in Bangladesh and Japan
By Monica Montague
The Japanese Philanthropy
By Afua Bonsu
Philanthropy as we all know, it is a well known practice for the western culture, and thanks to the media we see more of these effort play important roles in our community and in people’s lives. Through our course discussions and personal perspective, I barely see a developed country like Japan strong involvements in these matters. This is why I chose to research on the Japanese culture and their ways and views on giving and charity.
Philanthropy involves free will to give and help others. The Japanese according to Baron (2000), are group oriented and therefore their view on philanthropy is towards who they know as to whom they do not know. Companies take care of their employees only and not even the community in which they are situated while public charities or donations in Japan is usually seen as the responsibility of the government as to individuals. An interview done by Hills (1992), on Japanese philanthropy reveals that, their view on philanthropy is focused towards factors that will benefit their economic status such as; science and technology. Voluntary giving is an unusual practice for the Japanese and might not know how to react but feel compelled to give back. Another topic touched by Hills (1992) mentioned that, most Japanese philanthropy is based on Confucianism, which is the “belief that one does not openly share his needs or problems” and also, an individual from Japan might be able to give to an unknown individual but will not make it public. However, since their interest on giving is based mainly on to gain profit and to build their economic and social status it will be difficult of a Japanese to donate to an unknown individual with whom no profit might be gained. Then again, there is not an exact meaning of the word charity in Japanese (Radin, 1995) so how do they become strong participants in something that they have no true meaning off? According to Hills (2000), the Japan Center for International Exchange (JCIE) is one example that shows that they are improving. This organization takes donations to prepare Japanese for international participations.
Works Cited
Baron, F. B., (2000). Philanthropy in the World's Traditions. The Journal of Asian Studies, 59(4), pp. 978-980. Retrieved January 23, 2010, from ProQest. (Document ID: 69725278).
Hillis, R., (1992). Japanese philanthropy: A cultural perspective. Fund Raising Management, 23 (4), pp. 19-20. Retrieved January 23, 2010, from ProQuest.
Radin, A. C., (1995). Japan's take on giving Season points up approach to donations, volunteerism; [City Edition]. Boston Globe. Retrieved January 23, 2010, from ProQuest Newsstand (CDN). (Document ID: 21428087).
Charity along Pilgrimage Routes in Japan
By Nicole Kitson
In Japan, there exists a strong history of charity towards pilgrims. Historically, this giving dates back to the time of Kobo Daishi. He was a Buddhist Saint in medieval Japanese society and emphasized that all people could achieve the “attainment of Buddhahood in this life.” To achieve this Buddhahood, one must participate in the Six Perfections, the first being, ‘to give’, that is through charitable giving.
It was believed that if you did a good dead, you would be rewarded and protected and vice versa, if you did a bad deed you would be punished. There were many folktales that spread with examples of how individuals were rewarded or punished. It was also believed that Kobo Daishi may still be living and traveling incognito on a pilgrimage. To provide for this great saint would be a very good deed and bring rewards to the provider. To turn away this disguised saint would bring harsh punishment to the person.
Throughout history there were a number of popular pilgrimage routes in Japan. Those who lived along the routes, or operated stores along them frequently donated items such as food, clothing, money and tobacco to pilgrims. The act of giving free alms to passing pilgrims is known as Settai.
Over time, the custom of giving to pilgrims spread and often the individuals along the pilgrimage routes formed charitable groups that would provide for the pilgrims. “For example, in the mid-eighteenth century, the Confraternity of the Sacred Dance’s group, which consisted of rich families from Kyōto, provided aid along the route to Ise” (Moreton, 1995, pg 22). In 1805, during the peak of the Ise Shine pilgrimage, an estimated 5 Million people donated goods, services, food and shelter to pilgrims.
Ian Reader, in his book Making Pilgrimages: meaning and practice in Shikoku discusses further reasons that people gave Settai to pilgrims. One is a sense of common feelings towards the pilgrims, as the giver may have been a pilgrim themselves at one time. Another is that by giving alms to pilgrims, one was essentially sharing in their pilgrimage and the religious benefits. This was especially important to those who could not participate in a pilgrimage themselves.
The pilgrims in Japan were a diverse group; young and old, male and female, rich and poor, nobility and commoners. There was no bias in giving and any pilgrim could receive Settai. No pilgrim was seen as more deserving than another of these charitable gifts.
Settai is an example of giving in Japan that is still a common practice today along the Shikoku route. Fodor’s travel guide for Japan recommends that if you do not have the time to walk the 1200 km Shikoku pilgrimage for yourself, you can still participate by offering some coins or other form of charity to pilgrims on their road to enlightenment. In modern times, the homeless population has also benefitted from Settai. Instead of living in the cities in poverty, the homeless will often become permanent pilgrims benefitting from charity along their route and being treated as holy men.
The strong belief in receiving rewards for giving has helped form a charitable tradition, the giving of Settai, which has lasted hundreds of years and still continues today.
Works Cited
Making pilgrimages: meaning and practice in Shikoku, Ian Reader, pg 120-128
http://books.google.com/books?id=xewPRcUD6hgC&pg=PA123&dq=settai+charity&cd=1
#v=onepage&q=&f=false
Fodors, Japan, pg 490
http://books.google.com/books?id=Kpp9TLRXApQC&pg=PA490&dq=settai+charity&cd=3
#v=onepage&q=settai%20charity&f=false
The History of Charitable Giving Along the Shikoku Pilgrimage Route, David C. Moreton, http://www.shikokuhenrotrail.com/shikoku/moretonThesisFrontmatter.pdf
Collcted writings of Carmen Blacker, Carmen Blacker
http://books.google.com/books?id=DmAk9GBjrhwC&pg=PA174&lpg=PA174&dq=
settai+charity&source=bl&ots=j6y1qCnWlP&sig=PggdZzf4iHlcNw_6_vDbv5NcA&hl=
en&ei=YMdcS_vpCoz6NY6VjPwO&sa=X&oi=book_result&ct=result&resnum=1&ved=
0CAsQ6AEwAA#v=onepage&q=settai%20charity&f=false
Trends in Bangladesh and Japan
By Monica Montague
The acts of philanthropy differ throughout regions in the world so as to meet the needs of the specific population. The following paper will reflect on the act of philanthropy in two countries in Asia, Bangladesh and Japan.
Philanthropy and Law in South Asia (2007) outlines the various trends in the voluntary and philanthropy sector within Bangladesh. Agarwal et al. suggest that the voluntary and philanthropy sector has seen an increase in organizations that focus on advocacy and governance (2007). It was reported that in Bangladesh there has been a tension and mistrust between the governments and not for profit organizations (2007). The government has made several attempts to gain more control over not for profit organizations, for example through the Foreign Donation (voluntary Activities) Regulation (Amendment) Act of 2004 (2007). This proposed act introduced the idea that the government would have the power to ban political activities by not-for-profit organizations (2007).
In Japan there has been an increase in the third sector organizations as well. The trends within this sector are evolving at a rapid pace. Many organizations are emerging to meet the various needs of the country. According to Nouko Kawashima in The Emerging Voluntary Sector in Japan: Issues and Prospects (Unknown), 23.6% of the Japanese population in 2014 will be over the age of 65, inadvertly increasing the countries social expenditure (Unkown year). As a result the Ministry of Health and Welfare in 1993 attempted to promote voluntarism and community through the policy statement (Unknown year). There has also been a rise in environmental concern in Japan and therefore an increase in organizations that focus on “recycling, environmental research and community action” (p 22). This is similar to North America’s attempts to protect the environment through organizations such as Friend of the Earth Canada (www.foecanada.org). In addition to the increase in environmental concern, the Japanese population has evolved and now includes a variety of many different cultures. In reflection to this, human right organizations are beginning to emerge to ensure Japan and other countries have “international understanding” (p 22).
Works Cited
Agarwal, S., Baig, Q., Dadrawala, B., Ismail, Z., Jayawardene, T., Khair, S., Pradhan Malla, S., Sidel, M., Kumar Sinha, A., Viswanath, P., Wikramanayake, A. & Zaman, I. (September 2007). Philanthropy and Law in South Asia: Recent Developments in Bangladesh, India, Nepal, Pakistan and Sri Lanka. College of Law, University of Iowa Retrieved on January 21, 2010 from
http://74.125.155.132/scholar?q=cache:THxTOIJfObMJ:scholar.google.com/+philanthropy+in+asia&hl=en&as_sdt=2000
Kawashima, N. (unknown). The Emerging Voluntary Sector in Japan: Issues and Prospects. Retrieved on January 21 2010 from http://www.lse.ac.uk/collections/CCS/pdf/IWP7nobuko.PDF