2011 Newbery Honor
2010-2011 Asian/Pacific American Award for Literature (children's literature)
In Heart of a Samurai, Margi Preus tells a fictionalized story of Manjiro, a Japanese teen who, with four fishing companions, became shipwrecked on a rocky island and was rescued by an American whaling ship in the mid-1800's. Save for the addition of a couple of characters and some little details, the story is mostly true. Manjiro journeys to America as the adopted son of Captain Whitfield, learns English, and gains knowledge of American life and seafaring. He goes on to play a key role in the opening of Japan to the West and the dawn of the Meiji Era.
The book was pretty well-written, especially for a first novel, and I liked the addition of illustrations, many of which were drawn by Manjiro himself. The author included extensive glossaries for the Japanese language and whaling terms she used in the book, along with sources under different categories such as Manjiro himself, whaling, and the Gold Rush.
Manjiro's story is a fascinating one, but there were some things about the book that annoyed me, particularly in the first half. The author has Manjiro calling his friend Goemon "Goemon-chan." To be honest, I don't know how people referred to each other in 19th century Japan, but today, "chan" is an honorific used only for very small children or girls. No teenage boy would be caught dead being called "chan," especially by a younger friend. Manjiro would say "Goemon-kun," or even more likely "Goemon-san" since Goemon was older than him.
I also didn't get a good sense of the full disgustingness of life on a whaling ship. It felt like the author was holding back in her descriptions. She did include what it was like to kill a whale and have blood all over the deck, but she then romanticized the seafaring experience quite a bit when focusing on Manjiro's love for life on the sea. If I'm remembering right from my visit to the whaling museum on Maui, living on whaling ships was absolutely hideous. Disease was rampant. The author mentions scurvy, but doesn't give us a good picture of how serious it was. I always remember the little "medical kit" that I saw in the whaling museum... basically, there was no doctor on a whaling ship, but whoever could read and follow instructions the best would do whatever the writing in the kit prescribed for their crew mates, which was often either ineffective or horrible. The stench of a whaling vessel went beyond "stinking" or "smelling bad"... I don't necessarily mean that the author needed to be gruesome, but it would have been nice to have some extra realism there.
Further, this passage on p. 85-86 really rankled me (in the context of Manjiro watching the Hawaiians dance the hula, which missionaries didn't want them to do): "Western missionaries had come to Japan, too, a couple of hundred years earlier, and they were one reason Japan had closed its doors to foreigners. Seeing how the native islanders here were expected to change almost everything about their lives for the missionaries, Manjiro could understand why Japan had expelled them." That whole statement is irresponsible and historically inaccurate. It implies that Japan expelled the missionaries because missionaries were forcing the native Japanese to adopt their ways. In reality, Japan expelled the missionaries because one of the daimyo had converted to Christianity and the other daimyo were afraid that all of the Japanese Christians would follow him, making him too powerful. It was a political issue that culminated in the Shimabara Rebellion, not a religious issue. Many Japanese peasants were overjoyed to convert to Christianity, since the missionaries taught them that they were all equal in the eyes of God, giving them a sense of worth and value that their strict hierarchical society never could. I'm sure this also felt threatening to the higher classes, who wanted to keep peasants in their place.
Hundreds of thousands of Japanese Christians were tortured and murdered for refusing to publicly apostasize because of how much their newfound faith and value meant to them. To say that they were "expected to change almost everything about their lives" as though Christianity were something bad that they were forced into is insulting to their memory and, if I'm not mistaken, shows bias on the part of the author, not Manjiro. The casualness with which Preus describes Manjiro and his companions trampling on the fumi-e when they return to Japan completely glosses over that whole part of Japanese history (not that the three had converted--the story never said they did, but Preus also never explained the significance of it very well).
I found that I was bored during Manjiro's time in America--since the author added Tom's character herself, I'm not surprised that this section didn't seem to fit with the rest of Manjiro's story. The school tale and racing of the horses and whatnot really dragged the plot down. Preus could have shown more briefly that not everyone in America welcomed Manjiro and it would have been fine.
Some of the ways that Preus chose to spell Japanese words also annoyed me. "Arigato gozaimus"--bleh. I can hear the awful American accents in my head... Ah-ree-GA-toe go-ZAI-muss. Why not just spell it the way it's properly transliterated and make it "arigatou gozaimasu"?
I don't mean to sound arrogant, but I think I know too much about the Japanese language and Japanese history to have been able to completely set those things aside and just enjoy this book, which is a shame, because it is a great tale and the author obviously worked hard to research it. Manjiro was an amazing person, and having been an American in Japan, I feel a sort of kinship with him.