A Wonder of Osaka: The JR Tozai Line

I’ve been living in Osaka for about 12 years now. I’m the kind of person that likes to notice every little thing about my surroundings. I notice them, and I ask myself why they have come to be this way. Is it coincidence? Or is there a reason? When it comes to Japanese culture, there’s always a reason for something. No one just places an ornament or an object somewhere randomly; there is always meaning behind the image a Japanese person wants to create; a landscape he or she wishes to invoke. So when I see something, and I sense something, and I decide to dig deeper, I always find out what that reason is in the end. There's always a reason.

For this post, I’m going to present and talk about the stops on the Tozai Line on the West Japan Railway (JR) system in Osaka. This is a train line that is used heavily every day by commuters to work. There is something about this line that people won't notice at first glance. In fact, people may never notice it unless they ride the train every day. Even then, people may not notice because they're just too busy with all the hustle and bustle of city life, that they have no time to notice or care about the little things that I do.

Map of the Tozai Line which runs from Amagasaki to Kyobashi (light purple)

What is the JR Tozai Line?
The JR Tozai Line runs from Amagasaki to Kyobashi Stations, connecting the Gakkentoshi line to the Takarazuka and Kobe Lines at Amagasaki. One of the peculiarities of this JR line is that it runs underground for most stations within Osaka City limits. It is apparently the first (only?) part of JR West that is underground, spanning seven stations from Kashima to Osaka-jo Kitazume Stations. After leaving Amagasaki Station, the train line dips underground and does not surface until it gets to Kyobashi Station on the other side of Osaka City.

What does it all mean?
Train lines in Japan can be confusing. For example, even though the JR Tozai Line runs underground for a few stations, it is not considered the "subway." The Osaka subway system, known as the "Osaka Metro" is separate from the JR system, and that is considered to be the actual "subway." Some "subway" lines, however, such as the Midosuji and Chuo lines, run above the ground for a great deal of their length. To confuse things further, the Osaka Metro system has partnerships with other private railways, such as the Kintetsu and Hankyu railways, which connect to track above the ground.

One of the things that I noticed about the underground stations on the JR Tozai Line, is that there is a theme to the way the train tunnel walls in each station are decorated. In contrast, the tunnel walls in Osaka Metro stations are rather plain and inconsistent. At first, it doesn't seem too outstanding, but if one pays attention to the walls of each station as the train approaches the lit underground platform, one will see that there is a similar theme connecting each station; all the walls are tiled in white and another color (a different color for each station), with a symbol that repeats sporadically throughout the span of the wall.

"What could these symbols possibly mean?" I thought to myself. "Why is it a different symbol for every station? There's gotta be a reason for each symbol." It wasn't until much later, two or three years later, that I stumbled upon a placard at one of the stations, which had the symbol for that station, and a short caption in Japanese about it. "Eureka!" I thought to myself. "I found it! A placard for each symbol at each station must exist!" I decided that I was going to set aside a weekend to ride the JR Tozai Line and stop at each station to look for the placard that would explain the symbol used. This post was the result of this adventure.

I was right.
Having stopped at each station, taken a picture of each placard and translated the Japanese caption, my suspicions were confirmed. As it turns out, not only does the tiled theme connect every station on the Tozai Line together, each symbol on the wall of every station was carefully chosen to represent some of the history and/or geography of the surrounding area. Passengers can learn a bit of the history of Osaka enshrined on the walls of this train line as they stop at each station.

First stop, Kashima Station
Kashima Station is the first stop on the Tozai Line as it burrows underground, just after leaving Amagasaki, headed for Kyobashi. As the train pulls into Kashima Station one can see blue, round figures against a background of white and yellow tiles here and there. But what are these shapes, and what are they supposed to mean?

  This Japanese pattern is called "seigaiha" 青海波, lit. “blue ocean waves”

Well, since long ago, "Naniwa," the old name for Osaka, was famous for its many islands. Collectively they were known as "The Eighty Islands of Naniwa," and to this day, there are many place names in the area with the suffix "-shima," which means "island." The blue, round shapes represent the waves of the ocean (青海波, seigaiha, lit. “blue ocean waves”) that washed up on the shores of those islands, and they have become the symbol of Kashima Station.

Second stop, Mitejima Station
The next stop is Mitejima Station. As the train pulls in, one can see brown rowboats against a background of white and grey tiles scattered here and there. Simple in nature, one might feel a sense of loneliness, as the simple, single rowboats look strewn out in the middle of the ocean. What do these rowboats symbolize? 

Ferry boats, or "watashibune", 渡し船

Well, long ago, these rowboats were the mode of transportation, and it was profitable to offer ferry service in the area. The Nozato and Oura docking areas are depicted in the works of the famous 8th century poet, Otomo no Yakamochi. The ruins of these docks can still be found near this area today, and for this reason, rowboats decorate the walls of Mitejima Station. These boats symbolize the ferry boats (渡し船, watashibune) that once floated on the Yodo River.

Third stop, Ebie Station
Next on the Tozai Line is Ebie Station. As the train pulls into the station, one can see white and yellow tiles on the walls of the platform. Against this background, one can see the images of hanging wisteria blossoms, known as “fuji” 藤, in Japanese, placed at irregular intervals along the wall. So what is the connection between wisteria blossoms and Ebie Station?

 Wysteria blossoms, or "fuji" 藤

Actually, the wisteria blossoms that appear on the walls of Ebie Station represent "Noda Wisteria" (野田藤, noda fuji). Just like Yoshino cherry blossoms and Takao maple, Noda wisteria has been praised for its natural beauty since the days of old. The blossoms appear in poetry by Ashikaga Yoshiakira, the second shogun of the Muromachi Shogunate, as he tells of their beauty. Furthermore, history tells of a tea gathering held by Taiko Hideyoshi in the area to appreciate the blossoms. In short, the area around Ebie Station was once famous for Noda Wisteria, and they have become the station's symbol.

Fourth stop, Shin Fukushima Station.
After Ebie Station, the train will stop at Shin Fukushima Station. As the train pulls in, one can see white and green tiles on the walls of the platform. Furthermore, one will see green, uniform shapes placed here and there against this background. This green shape is a traditionally Japanese representation of the pine tree (松, matsu). Once visitors realize that the shapes they see are supposed to depict branches of evergreen pine, the next question would be, how are pine trees related to Shin Fukushima Station?

 Traditional Japanese artistic depiction of a pine tree, or "matsu" 松

The pines at Shin Fukushima have an historical significance. In the first year of Bunji (1185), Yoshitsune Minamoto had received orders to attack the Heike clan, who were encamped at Yashima, on Shikoku Island. He was to attempt a surprise attack by boat from Fukushima, but he had no experience attacking by boat. A staff member working with Yoshitsune to plan the attack, Kajiwara Kagetoki, insisted that the sterns of the boats be equipped with rudders as well as oars, for ease of moving forwards, as well as backwards. But Yoshitsune was opposed to this idea saying "Nothing good can come from thinking of retreat before even starting."

On the midnight of the 17th of February, Yoshitsune started from Fukushima in the middle of a violent storm, with 150 soldiers and 5 vessels. Early the next morning he succeeded in reaching Yashima and on the 19th of February; he won the sea-battle of Yashima. It is said that Yoshitsune won out in the deliberation he had with Kajiwara, and the battle of Yashima was won without rudders at the sterns of the boats. The deliberation was said to have happened under the branches of a pine tree, for which it became known as "Sakaro no Matsu" (逆櫓の松), or literally, "The Pine of the Rudder."

The famous argument that the pine recalls became the theme of a Bunraku puppet play called "Hiragana Seisuiki." The pine no longer exists, but a monument was raised in remembrance of it. The monument is very close to Shin-Fukushima station, which is why "Sakaro no Matsu" has become the symbol of this station.

Fifth stop, Kitashinchi Station.
The next station is one of the stations around the Umeda area, close to a historic tetrad of buildings known as the "Ekimae Biru," 駅前ビル. As the train pulls into Kita Shinchi Station one can see white and brown tiles on the walls of the platform. Against this background, one can see golden ears of rice (稲穂, inaho) here and there, with their heads bowing low, heavy with fruit. So what in the world do ears of rice have to do with Kita Shinchi Station?

 Golden ears of rice, or "inaho" 稲穂

From the Genroku Period, the trade of rice was conducted in the southern banks of Dojima, between Oebashi and Watanabebashi. At one point, this was the center of the largest rice market in Japan, and the storehouses of major daimyos lined the area. For this reason, golden rice plants bearing plentiful fruit became the symbol of Kita Shinchi Station. The Japanese have a proverb: “minoru hodo kobe wo tareru inaho kana.” (実るほど頭を垂れる稲穂かな) Roughly translated it means “The more a rice plant matures, the lower it bows its head.” Meaning: Humility is a sign of maturity.

Sixth stop, Osaka Tenmangu Station.
After Kita Shinchi Station, the train will stop at Osaka Tenmangu Station. As the train pulls into the station, one can see white and blue tiles on the walls of the platform. Against this background, one can see pink flowers that resemble cherry blossoms scattered here and there. What is the meaning behind these flowers? And furthermore, why have they become the symbol of this station?

 Plum blossoms, or "ume" 梅

The color is a bit faded, so it may not be immediately obvious, but the flowers on the walls near the platform at Osaka Tenmangu Station represent plum blossoms (梅, ume).

Osaka Tenmangu shrine, which is near the area, enshrines the spirit of Michizane Sugawara, and it has long been dear to the hearts of local residents as "Tenma no Tenjin-san." The Tenjin Matsuri festival which adorns the summer of Osaka, has been known since the times of old as one of Japan's three greatest festivals, and it is held at this shrine. Plum blossoms have been long associated with Osaka Tenmangu shrine, and for this reason, they are the symbol of Osaka Tenmangu Station.

Seventh stop, Osaka-jo Kitazume Station.
And finally, the last underground station on the Tozai Line from Amagasaki is Osaka-jo Kitazume Station. As the train pulls in, one can see white and dark blue tiles on the walls of the platform. Against this background, one can see brown, hourglass shaped figures. What are they? What do they symbolize?

 Bottle gourds, or "hyotan" 瓢箪, ensign of Toyotomi Hideyoshi.

The figures represent "hyotan" (瓢箪) or bottle gourds. The bottle gourd is a multi-faceted symbol which was imported from China, where it is often called hulu (葫蘆) or pao (瓟). Because of its shape, the hyotan can symbolize heaven and earth, and hence the universe. It was believed to contain an alternate universe within it, or the entrance to another world. For these reasons, the hyotan gourd is also regarded as a symbol of Buddhism as well as Daoism.

Hyotan were also believed to be magical objects that could be used to overcome malevolent forces of nature, such as demons and monsters. It used to be common for small children and elderly people to wear small bottle-gourds as protective amulets. It is said that in China, doctors would carry medicine inside it, so it has fabled healing properties. In Japan, the hyotan is associated with medicine, magic elixir, and strong liquor. It was adopted by Toyotomi Hideyoshi as his ensign.

Near Osaka-jo Kitazume Station, one can see Osaka Castle, the old Kyokaido road from Osaka to Kyoto, as well as Seiwan, a spring historically known for being a source of good water for making tea. These areas and more are closely tied to Toyotomi Hideyoshi, and for this reason his ensign, the hyotan gourd, has become the symbol of this station. The hyotan gourd has become associated with Osaka in general.

Ascent to Kyobashi.
As travelers move past Osaka-jo Kitazume Station, the train resurfaces just before arriving in Kyobashi. As there are no walls surrounding the platform, the appearance of symbols ends, but Kyobashi is a major point convergence where passengers can transfer to the Osaka Loop Line, the Nagahori Tsurumi Ryokuchi Subway Line, or the Keihan Line. Readers may also be interested to know that there is also a Kyobashi Station in Tokyo, albeit on the Tokyo Metro transit system. There are also Tozai Lines in Kobe, Kyoto, Sapporo, and Tokyo, although they are not operated by JR.

And thus, this article draw to a close. I hope you enjoy reading it as much as I enjoyed writing it. If you ever came to Osaka and rode the JR Tozai Line, and furthermore, if I ever wondered what the symbols an the subway walls meant, well, now you know.

Summer: Obon Season in Japan

Summer is Obon (お盆) season in Japan. But what is Obon? What do people do? Why do people do it? In this post, I want to talk extensively about one of my most favorite of Japanese celebrations.

Why do I like Obon so much? Well, there are many reasons. For one, it bears resemblance to a couple of holidays with which I'm already familiar. I'm fascinated by the traditions surrounding the holiday. I'm also allured by the rich music and dance tradition of Obon.

Obon is the Japanese tradition of honoring the dead. Similar to the western holiday of Halloween, and the Mexican holiday of "Dia de Los Muertos" (Day of the Dead), it is believed that the spirits of the dead visit the land of the living. For Obon, there is much that is done to revere the spirits of ancestors, and often, the spirits of the dead in general.

During this time, it is a custom for Japanese people to return to their hometowns to gather with their families. Obon is such an important holiday, that most companies give employees the time off to return to their hometowns and participate in the festivities and ancestral rites.

Because Obon is such a busy season, prices for travel tends to be through the roof at this time of year. If you're planning to leave the country during the summer, it's best to book way ahead in advance, otherwise you'll be out of luck unless you pay an arm and a leg.

The first time I ever heard of Obon was when I watched the movie The Karate Kid II. Actually, this movie was like a gateway for me into Japanese culture. It fascinated me the idea that the community would get together for a festival and dance together to traditional music. At that time I had no idea what the holiday entailed, but I wanted to learn more. And the more I found out, the more fascinated by Obon I was!

But before I get into the festivities of Obon, I think it's proper for readers to understand the origins of Obon first. What exactly is it? How did it start? What are people celebrating? Why?

Origins
The word “Obon” is an abbreviation of the word “Urabon’e” ( 盂蘭盆会), which in turn is an adaptation of the Sanskrit word “Ullambana,” which means “hanging upside down.” In older Buddhist tradition, hanging upside down implies great suffering. The Obon festival originates from a story in the Ullambana Sutra, which tells of a disciple of Shakyamuni Buddha, named Maudgalyayana, or Mokuren (目連) in Japanese.

Mokuren was said to have had supernatural powers that allowed him to look into other realms, which he used to investigate the whereabouts of his deceased mother. He was dismayed to find his mother in the Realm of Hungry Ghosts (餓鬼道, gakido), suspended upside down and starving for food.

"Ullambana" means "suffering, hanging upside down."

The Realm of Hungry Ghosts is said to be a place where people who are stingy and greedy in life are reborn. They are said to be reborn as spirits who suffered from want and desire for things they could never obtain. Hungry ghosts (餓鬼, gaki) are thirsty, but cannot find water. Hungry, but cannot find food. Any food they do find is difficult to eat, for it bursts into flames, or is too big to pass through the hungry ghost's long, thin neck. They are said to have large bellies that can never be satiated, dry mouths that will never know the moisture a cold, refreshing drink. To forage the earth in search of food and water, and never find it, is said to be the hungry ghost's punishment for their greediness and stinginess in life, for refusing to give food and water to those searching for it.

 In Buddhist tradition, it is believed that people who were stingy

and greedy in life, would be reborn in the Realm of Hungry Ghosts.

Using his powers, Mokuren tried to bring food to his mother, but anything he brought for her would burst into flames as soon as it was brought to her mouth. His mother would catch fire, and upon trying to dowse her with water, the water would turn into oil, aggravating the situation.

 Mokuren, trying to feed his hungry mother.

Distressed, Mokuren went to Shakyamuni for guidance on how he could relieve his mother from suffering. Mokuren learned that his mother was in the Realm of Hungry Ghosts because she was greedy and stingy in life, and that the way to save her was for him to do the opposite of what she did on earth. Shakyamuni told Mokuren to make food offerings to the Buddhist monks that gathered for their retreat for the rainy season. During that time, Buddhist monks would gather in one location for the rainy season to avoid killing the creatures that would crawl about. The last day of their retreat was on the fifteenth day of the seventh month, which was Mokuren’s chance to atone for his mother’s transgressions.

Mokuren offered much food to the numerous priests as instructed. Before the last priests had left, he asked them to grant him a small portion of the food he had just offered. He used his powers to bring this food to his mother in the world of hunger. Miraculously, this food did not turn to fire, and for the first time in ages, Mokuren's mother was able to put food in her mouth and eat it. In this way, Mokuren was able to relieve his mother from the suffering of hunger.

The Ullambana Sutra teaches that the spirits of one's ancestors benefit from one's good deeds, and by contrast, suffer for evil deeds. Accordingly, through Mokuren's atonement, and through the continuance of his good deeds, it is taught that his mother was eventually able to escape the Realm of Hungry Ghosts and attain enlightenment. Thus, Obon is a holiday that serves as a reminder of the importance filial piety. (親孝行, oyakoko)

Festivities
The Obon festival traditionally lasts for three days, centering on the fifteenth day of the seventh month. On the eve of the festival, a special altar is erected in front of the Butsudan (仏壇, Buddhist alcove, or altar) on which offerings are made to the spirits who are said to be visiting.

Customs vary from region to region and from home to home, but they include visiting the graves of one's ancestors, washing them, burning incense and praying to them. (お墓参り, ohaka mairi)

A believer tending to the family grave.

 A believer praying at the family grave.

It is said that the spirits need light to guide them in the dark, so lanterns are lit and fires are burnt so that they may arrive safely. This is called "mukaebi" ( 迎え火, lit. welcome fire).

 Typical welcome fire (迎え火, mukaebi)

Not all Buddhist sects do this, but in some traditions, it is customary to feed all the ghosts who visit the land of the living. Rites are held to feed the souls of hungry ghosts foraging for food called "segaki" (施餓鬼). Food and water is left out as an offering for spirits who have no one to tend to them, or hungry ghosts looking for food.

Don't be stingy; give willingly to those who do not have to eat or drink,

or you may one day become a hungry ghost yourself.

The last day of Obon is a very sad one, as this is when believers bid farewell to the spirits of their ancestors. In the evening, lanterns and fires are lit once again to provide a guiding light for the spirits back to the land of the dead, called "okuribi" (送り火, lit. send-off fire). In some traditions, lanterns are set afloat on a nearby river.

Lanterns set afloat on the water provide a guiding light to spirits

In Kyoto, large bonfires are burnt on the sides of five hills in the form of pictures and Chinese characters in an event called "Daimonji-yaki" ( 大文字 焼き, lit. the burning of large characters).

 Daimonji-yaki in Kyoto

After the Bon Dance, families hold closing ceremonies. They light fires or candles to bid farewell to the spirits. Buddhist altars are cleaned and lanterns and decorations are put away. Families part separate ways, and the festival is over, until next year.

When is Obon?
Like Tanabata, and other traditional holidays, dates for Obon vary from region to region, due to the introduction of the Gregorian calendar. Traditionally, Obon centers around “the fifteenth day of the seventh month,” however this was in reference to the older lunar calendar, which can lag behind the Gregorian calendar by about a month. So some regions celebrate Obon on the fifteenth of July ( 七月盆, shichigatsu-bon), as July is the seventh month of the year, and others celebrate Obon on the fifteenth of August ( 八月盆, hachigatsu-bon) in order to bring the celebration closer to the lunar date. Still, others keep track of the older lunar calendar, and celebrate Obon accordingly (旧盆, kyu-bon, lit. “old bon”).

Bon Odori
It is said that when Mokuren was finally able to see his mother successfully enjoy a morsel of food, he was so overjoyed that he began to dance. This dance of joy and gratefulness is supposed to be the origin of the bon dance, or “Bon Odori” in Japanese, and bon dances are held every year all over Japan as part of the celebration of Obon. Nowadays,however, the original religious meaning of the bon dance has faded, and it has become nothing more than a dance associated with summer.

The bon dance is one of the most beautiful traditions of the Japanese culture. It is a tradition that varies greatly from region to region. For most bon dances, participants join in a dance around a scaffold called a “yagura” (櫓), which is erected at a central location, such as a Buddhist temple, a park, or a school, from where musicians perform the music for the dance.

In most bon dances, people dance around a yagura

In some regions, however, troupes of dancers parade through the streets accompanied by musicians, or by music broadcast over a PA system. Bon odori participants often wear “yukata” (浴衣), which is a thin kimono traditionally used in the summer, adding to the atmosphere of the season.

Women performing "Hanagasa Odori" (花笠踊り, lit. "Flower Hat Dance")
This song and dance are particular to Yamagata Prefecture.

河内音頭: Kawachi Ondo
Traditionally, the bon dance is performed to a local folk tune, which, along with the accompanying dance, describes the trade, geography and/or history of the region. In recent times, however, new music has been adopted for bon dance accompaniment, including late enka hits, and new music written specifically for bon dancing. Even non-traditional music is starting to make the bon dance scene, such as music from Japanese anime and western pop. In Osaka, the bon dance is accompanied by the song "Kawachi Ondo," which originates from Yao City. The name of the song derives from an older administrative division in modern-day Osaka, known as "Kawachi."

Kawachi Ondo is a living, fluid folk music tradition. Though there are sets of lyrics that have been handed down for generations, the form of Kawachi Ondo is such that new lyrics can always be written, or improvised on the spot. The song is used to tell epic tales, usually about historic people, lore, geography, even the yakuza. Expert singers that devote themselves to Kawachi Ondo even use the song to talk about current events, or sing words directly from a newspaper. The instruments used to perform Kawachi Ondo are always a taiko drum (太鼓) and the shamisen (三味線), though modern instruments such as electric guitars and bases are also used nowadays.

 The shamisen (left) is a Japanese three-stringed lute, while

the taiko (right) is a Japanese drum beaten with sticks called "bachi."

The form of the song also lends itself to newer, modern styles, such as jazz or reggae, and in this sense, the song is in constant evolution.

A video of me singing a version of Kawachi Ondo

 
Reggae-style Kawachi Ondo. Check it out!

Goshu Ondo (江州音頭)
The song that accompanies the bon dance in most regions in Osaka is Kawachi Ondo. However, a long time ago, a different song from Shiga Prefecture was imported, called “Goshu Ondo,” named for an older name for Shiga Prefecture (江州, Goshu). It is said that Kawachi Ondo is actually derived from Goshu Ondo. For these reasons, Kawachi Ondo and Goshu Ondo are often played together at bon dances all over Osaka, and Kawachi Ondo musicians are often skilled in them both.

An example of Goshu Ondo. Enjoy!

Yao City Kawachi Ondo Festival
Every year, Yao City holds the Kawachi Ondo Festival to commemorate the city as the birthplace of the song. A grand-scale, all-day Bon Odori is held, where expert singers, their bands, and dancing troupes from all around Japan show off their skills and style. Come the summer season, I'm always on the look out for bon dance venues, and I keep an ear out for Kawachi Ondo.

Related Post:
Tanabata: Japanese Star Festival