By Chie Nakane
An excellent marriage ceremony of 'national character' stories and analyses of small societies in the course of the structural technique of British anthropology. One is naturally reminded of Ruth Benedict's Chrysanthemum and the Sword which bargains additionally with eastern nationwide tradition. reports via Margaret Mead and Geoffrey Gorer care for different nationwide cultures; besides the fact that, all of those experiences take off from nationwide psychology. Professor Nakane involves rationalization of the habit of jap via research relatively of historic social constitution of eastern society, starting with the best way any eastern understand one another, and following via to the character of the japanese company and the total society. Nakane's outstanding fulfillment, which has already given new perception approximately themselves to the japanese, can provide to open up a brand new box of large-society comparative social anthropology that's lengthy overdue.--Sol Tax
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A man may change his oyabun, but such 43 JAPANESE SOCIETY a change in itself indicates the weakness of the relationship. And there may be, of course, the exception who has no oyabun (but mayor may not have kobun), or refuses to recognize the authority of his sempai. Such a man, the lone wolf (ippiki okami), is powerful and active but reluctant to conform. Since an oyabun is normally shared by equals, the refusal to recognize an oyabun also results in ostracism from the group sharing that oyabun.
Now we must return to Figure 2, to discuss the mechanism of the network forming the group. If the link between a and b breaks, the ties linking d and e to a are automatically cut: a's control over d (as over e, f and g) is possible only through band c. In the a-b relationship, to the extent that a controls b, he can extend his control over d and e. Consequently the core of the group structure is in the a-b, a-c relationships. Break these and, inevitably, internal disruption of the group will follow.
A Japanese finds his world clearly divided into three categories, sempai (seniors), kohai (juniors) and doryo. Doryo, meaning 'one's colleagues', refers only to those with the same rank, not to all who do the same type of work in the same office or on the same shop floor; even among doryo, differences in age, year of entry or of graduation from school or college contribute to a sense of sempai and kohai. These three categories would be subsumed under the single term 'colleagues' in other societies.
Japanese Society by Chie Nakane