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The 1918 Shikoku Pilgrimage of Takamure Itsue
Takamure Itsue, a young woman of 24 set off alone in 1918 to walk the 1400 kilometre pilgrimage route around the island of Shikoku. Her dream of a solitary journey ended when an old man of 73 insisted that he accompany her as servant and protector because he believed that she was an attendant of Kannon Bosatsu. The 105 newspaper articles that she wrote while making her pilgrimage made her an overnight sensation in Japan. These were compiled and published in book form as Musume Junreiki. In later years Takamure became well known in Japan as a poet, intellectual, scholar, historian, feminist, abused wife, and anarchist.
"It is certainly an interesting read-particularly for those interested in going on the Shikoku pilgrimage themselves-but the book's charm stems primarily from the captivating personality of Takamure. She's a complex character given to maniacal flights of passion and moments of darkness when thoughts of death keep her awake at night." (Sam Mowe in Tricycle Editors' Blog)
"The most enjoyable thing about the book ... will be getting to know Takamure. The experience of reading the journal is a bit like reading a novel featuring an unreliable narrator. As we move through the book we come to feel certain that we know the main character better than she knows herself." (David Cozy in the Japan Times)
"Takamure's youth, in addition to her idealism, deep faith, and poetic passion delivers freshness and energy to her choice of words and exclamations. Very human and down to earth, Takamure tells more about her relationship with the people she meets on the journey than anything else." (Rachel Lauze in Magistra)
"Takamure's travel narrative offers a rare glimpse of people occupying the lowest rungs of society. It is also evident that she was particularly sympathetic to women pilgrims, whose sorry state convinced her of the necessity of women's education. Her interest in the socio-cultural position of women, which later became the main theme of her scholarly work, was already present at the time of the journey." (Shizen Ozawa in Studies in Travel Writing)
"Along the tour she meets people from all strata of Japanese society; she endured typhoons and suffered extreme heat. The book is a fascinating glimpse into the past while at the same time shedding light on a tradition that is just as popular today as it was hundreds of years ago when Kobo Daishi walked the hills and valleys of Shikoku." (Gordon Switzer in Victoria Nikkei Forum)
"For anyone who has done the pilgrimage, Takamure’s account rings true. It’s all here: the aching bones and sore feet, the beautiful views and the quiet moments of realization. For those new to the pilgrimage, the book is an invitation to one of the greatest peak experiences still available to the modern world. There’s a lot more asphalt in Shikoku now and plenty of vending machines, but the route of 88 temples can still take you from the mundane to the divine.
After visiting the last temple on her walk around Shikoku, Takamure writes: 'The long dream-like trip is finally over. I expect the world that is soon to come to be more severe, more pressing, and more distressing. However, no matter what kind of scenes I encounter, no matter what kind of threats I receive, no matter what kind of scorn I meet with, once more I make a solemn vow to heaven to absolutely never lose this quiet, sincere, reverent, pure feeling or my integrity.'" (199) (Charlie Canning in Urthona Magazine)
"It is certainly an interesting read-particularly for those interested in going on the Shikoku pilgrimage themselves-but the book's charm stems primarily from the captivating personality of Takamure. She's a complex character given to maniacal flights of passion and moments of darkness when thoughts of death keep her awake at night." (Sam Mowe in Tricycle Editors' Blog)
"The most enjoyable thing about the book ... will be getting to know Takamure. The experience of reading the journal is a bit like reading a novel featuring an unreliable narrator. As we move through the book we come to feel certain that we know the main character better than she knows herself." (David Cozy in the Japan Times)
"Takamure's youth, in addition to her idealism, deep faith, and poetic passion delivers freshness and energy to her choice of words and exclamations. Very human and down to earth, Takamure tells more about her relationship with the people she meets on the journey than anything else." (Rachel Lauze in Magistra)
"Takamure's travel narrative offers a rare glimpse of people occupying the lowest rungs of society. It is also evident that she was particularly sympathetic to women pilgrims, whose sorry state convinced her of the necessity of women's education. Her interest in the socio-cultural position of women, which later became the main theme of her scholarly work, was already present at the time of the journey." (Shizen Ozawa in Studies in Travel Writing)
"Along the tour she meets people from all strata of Japanese society; she endured typhoons and suffered extreme heat. The book is a fascinating glimpse into the past while at the same time shedding light on a tradition that is just as popular today as it was hundreds of years ago when Kobo Daishi walked the hills and valleys of Shikoku." (Gordon Switzer in Victoria Nikkei Forum)
"For anyone who has done the pilgrimage, Takamure’s account rings true. It’s all here: the aching bones and sore feet, the beautiful views and the quiet moments of realization. For those new to the pilgrimage, the book is an invitation to one of the greatest peak experiences still available to the modern world. There’s a lot more asphalt in Shikoku now and plenty of vending machines, but the route of 88 temples can still take you from the mundane to the divine.
After visiting the last temple on her walk around Shikoku, Takamure writes: 'The long dream-like trip is finally over. I expect the world that is soon to come to be more severe, more pressing, and more distressing. However, no matter what kind of scenes I encounter, no matter what kind of threats I receive, no matter what kind of scorn I meet with, once more I make a solemn vow to heaven to absolutely never lose this quiet, sincere, reverent, pure feeling or my integrity.'" (199) (Charlie Canning in Urthona Magazine)
- GenresJapanNonfictionTravel
254 pages, Kindle Edition
First published March 28, 2010
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April 25, 2013
Fine translation of a Japanese classic
My first reaction upon reading Tennant's translation of Musume Junreiki, The 1918 Shikoku Pilgrimage of Takamure Itsue was one of surprise. Here is something of quality - how was it that no one had translated this work into English before? Thirty years on the shelf while hundreds of thousands of people made their own circuits around Shikoku, kept their own journals, wrote their own books. Some interesting accounts to be sure, but few more interesting than this.
Perhaps it was the style or the tone that put people off. Some of the entries read like a Buddhist harlequin romance: "Life and death are of no concern. I want to acquire faith and a sense of wonder; I want to acquire joy or frenzied passion. Somehow or other, while I am suffering in agony and wailing loudly, I may arrive at an incomparably majestic faith." But if you can get beyond the melodrama and the pathos of the early chapters, there's an authentic voice here that is both prescient and charming: "How can I describe my mind that is poised to penetrate attentively, calmly, and completely clearly this beautiful scene bit by bit, starting from its smallest elements, its minimal, infinitesimal molecules and its compound elements. None the less, the pine trees are green, the sand white, the sea deep blue, the sky sapphire, the clouds are flying, the sun gradually slanting, the birds singing and the trees sparse. Except for those words, I cannot think of any other finer expressions. In front of this superb view, I will just lower my head, close my eyes, and pray silently and sincerely."
Since this is an account of a Buddhist pilgrimage, one can expect a certain amount of religious polemics and there is some of that here. But because Takamure was writing for a newspaper audience, her account is more personal than religious. As the translator has noted in one of the many appendices: "That the pilgrimage was a period of personal transformation for Takamure can be seen if one compares her feelings about her fellow passengers on her way to Shikoku with her feelings on her return voyage."
In fact, you can feel the tone of the book changing incrementally throughout Takamure's journey. At the beginning, she is inclined to be haughty and judgmental: "I have met many in the pilgrim groups and there are various and sundry people. However, if I were to generalize, I think it might be correct to regard them as gray, defeated people." By the time that she reaches Cape Muroto at the southeastern end of Kochi, however, the selfishness has been wrung out of her. Takamure still has her moments - as when she offends the old man who has ably assisted her for months - but she has undergone a noticeable change and it shows up in her prose. By the second half of the book, she is kinder and less affected by the unpleasantness of things. Life is so because it is so. It is not the world that has to change but her self.
For anyone who has done the pilgrimage, Takamure's account rings true. It's all here: the aching bones and sore feet, the beautiful views and the quiet moments of realization. For those new to the pilgrimage, the book is an invitation to one of the greatest peak experiences still available to the modern world. There's a lot more asphalt in Shikoku now and plenty of vending machines, but the route of 88 temples can still take you from the mundane to the divine.
In addition to her the writings about the pilgrimage experience, Takamure was a published poet and feminist author with a wide readership throughout 20th century Japan. Tennant's translation and voluminous appendices now make Takamure Itsue's account of her Shikoku pilgrimage and subsequent re-engagement with the world readily accessible to a much wider audience.
My first reaction upon reading Tennant's translation of Musume Junreiki, The 1918 Shikoku Pilgrimage of Takamure Itsue was one of surprise. Here is something of quality - how was it that no one had translated this work into English before? Thirty years on the shelf while hundreds of thousands of people made their own circuits around Shikoku, kept their own journals, wrote their own books. Some interesting accounts to be sure, but few more interesting than this.
Perhaps it was the style or the tone that put people off. Some of the entries read like a Buddhist harlequin romance: "Life and death are of no concern. I want to acquire faith and a sense of wonder; I want to acquire joy or frenzied passion. Somehow or other, while I am suffering in agony and wailing loudly, I may arrive at an incomparably majestic faith." But if you can get beyond the melodrama and the pathos of the early chapters, there's an authentic voice here that is both prescient and charming: "How can I describe my mind that is poised to penetrate attentively, calmly, and completely clearly this beautiful scene bit by bit, starting from its smallest elements, its minimal, infinitesimal molecules and its compound elements. None the less, the pine trees are green, the sand white, the sea deep blue, the sky sapphire, the clouds are flying, the sun gradually slanting, the birds singing and the trees sparse. Except for those words, I cannot think of any other finer expressions. In front of this superb view, I will just lower my head, close my eyes, and pray silently and sincerely."
Since this is an account of a Buddhist pilgrimage, one can expect a certain amount of religious polemics and there is some of that here. But because Takamure was writing for a newspaper audience, her account is more personal than religious. As the translator has noted in one of the many appendices: "That the pilgrimage was a period of personal transformation for Takamure can be seen if one compares her feelings about her fellow passengers on her way to Shikoku with her feelings on her return voyage."
In fact, you can feel the tone of the book changing incrementally throughout Takamure's journey. At the beginning, she is inclined to be haughty and judgmental: "I have met many in the pilgrim groups and there are various and sundry people. However, if I were to generalize, I think it might be correct to regard them as gray, defeated people." By the time that she reaches Cape Muroto at the southeastern end of Kochi, however, the selfishness has been wrung out of her. Takamure still has her moments - as when she offends the old man who has ably assisted her for months - but she has undergone a noticeable change and it shows up in her prose. By the second half of the book, she is kinder and less affected by the unpleasantness of things. Life is so because it is so. It is not the world that has to change but her self.
For anyone who has done the pilgrimage, Takamure's account rings true. It's all here: the aching bones and sore feet, the beautiful views and the quiet moments of realization. For those new to the pilgrimage, the book is an invitation to one of the greatest peak experiences still available to the modern world. There's a lot more asphalt in Shikoku now and plenty of vending machines, but the route of 88 temples can still take you from the mundane to the divine.
In addition to her the writings about the pilgrimage experience, Takamure was a published poet and feminist author with a wide readership throughout 20th century Japan. Tennant's translation and voluminous appendices now make Takamure Itsue's account of her Shikoku pilgrimage and subsequent re-engagement with the world readily accessible to a much wider audience.
Currently reading
December 14, 2024The 1918 Shikoku Pilgrimage of Takamure Itsue: an English translation of Musume Junreiki
translated by Susan Tennant
Time and Venue -
1. June 4 - July 13, 1918, Taisho 7, when Takamure was 24: on shank's pony/train Kyushu from Kumamoto -> Aso -> Oita
2. 3am, July 14, 1918, Taisho 7: steamship Uwajima Maru, Oita -> Yawatahama, Iyo Province
3. Yawatahama -> Uwajima -> Sukumo (Kochi)
Musume Junreiki: The Pilgrimage Journal of a Young Woman
Kōbō Daishi 空海法师
Shingon: /'ʃi(:)nɡɔn/ noun a form of Buddhism emphasizing mystical symbolism of mantras and mudras and the Buddha's ideal which is inexpressible真言宗
- Soto Zen曹洞宗禅
- Yawatahama in Iyo was one of the two ports where pilgrims arrived to begin their pilgrimage. The other port was Muya in Awa (now Tokushima Prefecture) near the first temple.
- One can make the pilgrimage in the regular numerical order (1-88) or in reverse order (88-1). The reverse order is considered to have greater religious merit as the hills are steeper when going counter clockwise
- The so-called ascetic practice is begging. The pilgrims said that to be called a pious person one had to do ascetic practice at more than seven houses a day, no matter how rich one was. And yet, from a legal point of view, begging is prohibited. Iyo (Ehime) and Sanuki (Kagawa) are begging-friendly while Tosa (Kochi) is begging-averse ("humane feelings are as thin as paper)
- conflict between religious practice (begging) during pilgrimage v. the prevailing law (prohibitting mendicancy)
Takamure Itsue (1894-1964)
- known in Japan as a pioneering feminist scholar who wrote extensively on the history of Japanese women
- born in Toyokawa, Kumamoto Prefecture, Kyushu on Kannon Sama's day, the 18th of the month
- first child grow up healthy in her family after death of 3 old siblings
- father an elementary teacher and headmaster; heavy drunkard and abusive towards mom
- mom faithful Kannon devotee, intent on sending Takamure on pilgrimage so long as Takamure would grow up healthy
- dad taught her Chinese classic when she was at tender age
- extremely meek, shy,
- Because her father wanted her to become a teacher, she entered the women’s section of the Kumamoto Prefecture Normal School when she was 15 in 1909
Cultural Reference:
1. Björnstjerne Martinus Björnson (1832-1910), a Norwegian, won the third Nobel Prize for literature in 1903. He wrote poetry, dramas, epics, and novels 比昂松
2. The three zen buddhism schools in Japan: Rinzai Zen, Soto Zen and Obaku Zen
Shingon Buddhism is a major school of Esoteric Buddhism (Vajrayana) that originated in Japan. Here are some key points about Shingon Buddhism:
Origins
Founded: In the early 9th century by the monk Kōbō Daishi (Kukai), who studied in China and brought back its teachings.
Influence: Heavily influenced by the Chinese Esoteric Buddhist tradition, particularly the teachings of the Tang dynasty.
Core Beliefs
Esoteric Practices: Emphasizes secret teachings and rituals that are transmitted through initiation from master to disciple.
Mantras and Mudras: Utilizes sacred sounds (mantras) and symbolic hand gestures (mudras) as essential components of practice.
Meditation: Focuses on meditative practices that aim to attain enlightenment and a direct experience of the cosmos.
Deities and Symbols
Vairocana: Central figure in Shingon, often seen as the embodiment of the ultimate reality.
Three Mysteries: The concept of aligning the body (mudra), speech (mantra), and mind (mandala) for spiritual practice.
Rituals and Practices
Initiation: Requires initiation (Shingi) to access deeper teachings and practices.
Mandala: The use of mandalas (sacred diagrams) is crucial, serving as a representation of the cosmos and a tool for meditation.
Institutions
Temples: Prominent temples include the Mount Kōya area, where Kōbō Daishi founded the sect, and the Kongōbu-ji temple.
Monastic Community: Shingon has a strong monastic tradition, with monks playing a central role in religious life and practice.
Modern Context
Influence: Continues to be a significant spiritual path in Japan, influencing art, culture, and rituals.
Global Reach: Some practitioners and temples have emerged outside Japan, promoting Shingon teachings worldwide.
Shingon Buddhism is rich in symbolism and practice, offering a unique approach to spiritual development and understanding of the universe.
translated by Susan Tennant
Time and Venue -
1. June 4 - July 13, 1918, Taisho 7, when Takamure was 24: on shank's pony/train Kyushu from Kumamoto -> Aso -> Oita
2. 3am, July 14, 1918, Taisho 7: steamship Uwajima Maru, Oita -> Yawatahama, Iyo Province
3. Yawatahama -> Uwajima -> Sukumo (Kochi)
Musume Junreiki: The Pilgrimage Journal of a Young Woman
Kōbō Daishi 空海法师
Shingon: /'ʃi(:)nɡɔn/ noun a form of Buddhism emphasizing mystical symbolism of mantras and mudras and the Buddha's ideal which is inexpressible真言宗
- Soto Zen曹洞宗禅
- Yawatahama in Iyo was one of the two ports where pilgrims arrived to begin their pilgrimage. The other port was Muya in Awa (now Tokushima Prefecture) near the first temple.
- One can make the pilgrimage in the regular numerical order (1-88) or in reverse order (88-1). The reverse order is considered to have greater religious merit as the hills are steeper when going counter clockwise
- The so-called ascetic practice is begging. The pilgrims said that to be called a pious person one had to do ascetic practice at more than seven houses a day, no matter how rich one was. And yet, from a legal point of view, begging is prohibited. Iyo (Ehime) and Sanuki (Kagawa) are begging-friendly while Tosa (Kochi) is begging-averse ("humane feelings are as thin as paper)
- conflict between religious practice (begging) during pilgrimage v. the prevailing law (prohibitting mendicancy)
Takamure Itsue (1894-1964)
- known in Japan as a pioneering feminist scholar who wrote extensively on the history of Japanese women
- born in Toyokawa, Kumamoto Prefecture, Kyushu on Kannon Sama's day, the 18th of the month
- first child grow up healthy in her family after death of 3 old siblings
- father an elementary teacher and headmaster; heavy drunkard and abusive towards mom
- mom faithful Kannon devotee, intent on sending Takamure on pilgrimage so long as Takamure would grow up healthy
- dad taught her Chinese classic when she was at tender age
- extremely meek, shy,
- Because her father wanted her to become a teacher, she entered the women’s section of the Kumamoto Prefecture Normal School when she was 15 in 1909
Cultural Reference:
1. Björnstjerne Martinus Björnson (1832-1910), a Norwegian, won the third Nobel Prize for literature in 1903. He wrote poetry, dramas, epics, and novels 比昂松
2. The three zen buddhism schools in Japan: Rinzai Zen, Soto Zen and Obaku Zen
Shingon Buddhism is a major school of Esoteric Buddhism (Vajrayana) that originated in Japan. Here are some key points about Shingon Buddhism:
Origins
Founded: In the early 9th century by the monk Kōbō Daishi (Kukai), who studied in China and brought back its teachings.
Influence: Heavily influenced by the Chinese Esoteric Buddhist tradition, particularly the teachings of the Tang dynasty.
Core Beliefs
Esoteric Practices: Emphasizes secret teachings and rituals that are transmitted through initiation from master to disciple.
Mantras and Mudras: Utilizes sacred sounds (mantras) and symbolic hand gestures (mudras) as essential components of practice.
Meditation: Focuses on meditative practices that aim to attain enlightenment and a direct experience of the cosmos.
Deities and Symbols
Vairocana: Central figure in Shingon, often seen as the embodiment of the ultimate reality.
Three Mysteries: The concept of aligning the body (mudra), speech (mantra), and mind (mandala) for spiritual practice.
Rituals and Practices
Initiation: Requires initiation (Shingi) to access deeper teachings and practices.
Mandala: The use of mandalas (sacred diagrams) is crucial, serving as a representation of the cosmos and a tool for meditation.
Institutions
Temples: Prominent temples include the Mount Kōya area, where Kōbō Daishi founded the sect, and the Kongōbu-ji temple.
Monastic Community: Shingon has a strong monastic tradition, with monks playing a central role in religious life and practice.
Modern Context
Influence: Continues to be a significant spiritual path in Japan, influencing art, culture, and rituals.
Global Reach: Some practitioners and temples have emerged outside Japan, promoting Shingon teachings worldwide.
Shingon Buddhism is rich in symbolism and practice, offering a unique approach to spiritual development and understanding of the universe.
December 4, 2015
Review originally posted 30 November 2015 on Falling Letters.
The 1918 Shikoku Pilgrimage of Takamure Itsue resonated with me in new way. I completed the pilgrimage a few months ago, the same age as Takamure, nearly 100 years after her (though I did it in pieces via a mixture of walking and driving). For these reasons I found Takamure highly relatable. I read the bulk of this book just two months after completing the pilgrimage, but I had already begun to feel nostalgic for the experience. This book renewed my journey by allowing me to see the pilgrimage through another young woman's eyes.
This book does not contain information on the pilgrimage. If you're unfamiliar with the pilgrimage, this may not be the best book to start with. In these articles, one finds a chronicle of a young woman's growth over the course of the pilgrimage. I recommend this book if you're planning to or have already undertaken the pilgrimage (or are currently doing so!). Takamure writes more about her personal experience than the pilgrimage itself. Her voice gives a strong flavour to her writing, which is easily readable in this translation (there are places where you can clearly feel the Japanese style of writing). Takamure can be very sassy and very real. Her opinions and attitudes bring her journey to life.
The translator's notes provide excellent support to the articles. Susan Tennant writes clear explanations on nuances particular to the time and locations where Takamure was writing. I wouldn't have even known to think "What's Takamure talking about here?" were it not for Tennant's notes. For example, a man says, "I'm sure that America is a substantial country because it's on the gold standard. Japan is insignificant because it's on the silver standard." (48). Takamure is unimpressed. The footnote explains that "Both US and Japan were on the gold standard at that time." There are also notes on translation. One example: Takamure writes, "In Shikoku there are many whom local people call corrupt pilgrims..." (49). The footnote shares that "She uses ぐれ [gure], from ぐれる [gureru], to do wrong." Additional segments at the end of the book include a map of the pilgrimage, a few pages about it, and over 20 pages biographical information on Takamure and the significance of her undertaking the pilgrimage. This book is not a basic translation of Takamure's writings. Tennant's work gives greater meaning to Takamure's work, explaining and clarifying the contexts in which she wrote.
A couple of personal notes now. Takamure disappointed me when she glossed over her travels between Temples 19 and 1, the temples nearest to where I lived. That was the bit I was most looking forward to! I still enjoyed her writing, though, so that didn't spoil the book for me. Reading this book made me yearn to return to Shikoku. Many people return to complete the pilgrimage multiple times. I want to do it again, this time completely by walking. I hope to improve my Japanese by that time so I can better converse with fellow travellers.
The Bottom Line: A collection of newspaper articles unlike anything I've encountered before, The 1918 Shikoku Pilgrimage of Takamure Itsue makes for a compelling yet easy read driven by the voice of a bright young woman. A must-read for anyone interested in completing the Shikoku Pilgrimage.
The 1918 Shikoku Pilgrimage of Takamure Itsue resonated with me in new way. I completed the pilgrimage a few months ago, the same age as Takamure, nearly 100 years after her (though I did it in pieces via a mixture of walking and driving). For these reasons I found Takamure highly relatable. I read the bulk of this book just two months after completing the pilgrimage, but I had already begun to feel nostalgic for the experience. This book renewed my journey by allowing me to see the pilgrimage through another young woman's eyes.
This book does not contain information on the pilgrimage. If you're unfamiliar with the pilgrimage, this may not be the best book to start with. In these articles, one finds a chronicle of a young woman's growth over the course of the pilgrimage. I recommend this book if you're planning to or have already undertaken the pilgrimage (or are currently doing so!). Takamure writes more about her personal experience than the pilgrimage itself. Her voice gives a strong flavour to her writing, which is easily readable in this translation (there are places where you can clearly feel the Japanese style of writing). Takamure can be very sassy and very real. Her opinions and attitudes bring her journey to life.
However, there is one thing I can say: nearly one hundred percent of people do not understand the person that I am. I don't care. If they hae doubts about me, it doesn't matter. However, it's annoying that problems arise because of their doubts. So what if I'm young? So what if I'm a woman? So what if I'm traveling alone? (29)
I felt just a little bit discouraged. To the tell the truth, my wallet is already almost empty. Never mind, I have an idea: I will spend all the money I have in Beppu and go around Shikoku without any. That's it - that's what I will do. Living and dying will be up to Divine Providence. (33)I did not expect to find so much humour in her narration. I laughed out loud many times. One of my favourite anecdotes:
[Some women come to Takamure seeking healing.] "We've heard that you're not an ordinary person." I wondered what on earth I should do. Every time they said this and that, I was downhearted and felt like crying. In the first place, although I explained to them "I'm not that kind of person," they just wouldn't accept what I said. There was nothing I could do, so I immediately pretend to be the God of Boils and said, "It is important for people to have faith. As soon as you return home tonight say three times 'Get better, boil!' and pray to the gods then go to bed. Never doubt my words. Also, consult a doctor in your neighbourhood. This too is a revelation from the God of Boils." Although I did not say that in so many words, I at least told them something to that effect, blushing and turning pale many times. But thank heavens, they prostrated themselves like flat spiders, completely submissive. Ah, unexpectedly I have gained on profession! After I return to Kumamoto, I shall immediately become the God of Boils. (51)
If I say it myself, that was witty, but when I looked behind me, guess what! The little girl was innocently sleeping. (142)At times Takamure can be melodramatic, at other times poignant. Her relationship with the old man injects some heartfelt emotion into her tale and best illustrates her maturation over the course of this journey. I sometimes forgot she wrote this one hundred years ago. That she wrote these articles at such a young age... I'd like to know what she got up to later in life!
The long dream-like trip is finally over. I expect the world that is soon to come to be more severe, more pressing, and more distressing. However, no matter what kind of scenes I encounter, no matter what kind of threats I receive, no matter what kind of scorn I meet with, once more I make a solemn vow to heaven to absolutely never lose this quiet, sincere, reverent, pure feeling or my integrity. Also, I will continue to embrace everything with warm affection. I will go! I will go! I must go to my majestic battleground. Even if I am smeared and dyed in blood, I must walk the path of virtue, the serious, pure, pious path of virtue. (199)
The translator's notes provide excellent support to the articles. Susan Tennant writes clear explanations on nuances particular to the time and locations where Takamure was writing. I wouldn't have even known to think "What's Takamure talking about here?" were it not for Tennant's notes. For example, a man says, "I'm sure that America is a substantial country because it's on the gold standard. Japan is insignificant because it's on the silver standard." (48). Takamure is unimpressed. The footnote explains that "Both US and Japan were on the gold standard at that time." There are also notes on translation. One example: Takamure writes, "In Shikoku there are many whom local people call corrupt pilgrims..." (49). The footnote shares that "She uses ぐれ [gure], from ぐれる [gureru], to do wrong." Additional segments at the end of the book include a map of the pilgrimage, a few pages about it, and over 20 pages biographical information on Takamure and the significance of her undertaking the pilgrimage. This book is not a basic translation of Takamure's writings. Tennant's work gives greater meaning to Takamure's work, explaining and clarifying the contexts in which she wrote.
A couple of personal notes now. Takamure disappointed me when she glossed over her travels between Temples 19 and 1, the temples nearest to where I lived. That was the bit I was most looking forward to! I still enjoyed her writing, though, so that didn't spoil the book for me. Reading this book made me yearn to return to Shikoku. Many people return to complete the pilgrimage multiple times. I want to do it again, this time completely by walking. I hope to improve my Japanese by that time so I can better converse with fellow travellers.
The Bottom Line: A collection of newspaper articles unlike anything I've encountered before, The 1918 Shikoku Pilgrimage of Takamure Itsue makes for a compelling yet easy read driven by the voice of a bright young woman. A must-read for anyone interested in completing the Shikoku Pilgrimage.
June 4, 2020
Takamurės, vienos pirmųjų feminisčių Japonijoje, prieš šimtą metų rašytą dienoraštį-straipsnius apie Šikoku 88 šventyklų kelią perskaičiau pats eidamas juo šį pavasarį. Nustebino keli dalykai: įvairūs sutapimai (pvz, su šiandienos įvykiais, nors apie 1918 m. gripo epidemiją beveik nieko neužsiminta, tik tai, kad kelionės pabaigoje ir pati susirgo) bei emocinis-intelektinis jos vidinio pasaulio panašumas su „Toliau nei vandenynas“ protagonisto. Priešpaskutinis straipsnis baigiasi šiais žodžiais: „Man virš galvos palengva plaukia debesys, priešaky lėtai teka vanduo; raižydamas mano širdies širdį teka laikas. Teka! Teka! Viskas teka!“
///
Impressively relevant to current events (Coronavirus) account of Shikoku 88 temples pilgrimage 100 years ago during the influenza epidemic of 1918 by a young Japanese feminist writer Takamure Itsue. Read it while walking the pilgrimage myself in spring. "Above my head clouds are flowing leisurely, before my eyes water is flowing slowly; time is flowing, carving out the inner reaches of my heart. Flowing! Flowing! Everything is flowing!"
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Impressively relevant to current events (Coronavirus) account of Shikoku 88 temples pilgrimage 100 years ago during the influenza epidemic of 1918 by a young Japanese feminist writer Takamure Itsue. Read it while walking the pilgrimage myself in spring. "Above my head clouds are flowing leisurely, before my eyes water is flowing slowly; time is flowing, carving out the inner reaches of my heart. Flowing! Flowing! Everything is flowing!"
February 29, 2020
Interesting as a historical and anthropological document, the author is delightful and exasperating, too young for her 24 years, incredibly emotional, whose sense of empathy only slowly develops (I’m not sure her sense of irony really ever does, her whit notwithstanding). The translation is adequate, not inspired, and the edition could have used some serious copy-editing.
February 6, 2024
I think I share many of the faults of the writer, and was deeply sympathetic to her story
October 15, 2013
Although this is an account written in the style of newspaper articles (105), this is a very readable account of a young woman's journey on the Shikoku Pilgrimage in 1918. I have read much about the Pilgrimage and plan on doing it myself in a few years time - but this account is something more than a travel guide or advice for those planning the pilgrimage. In fact it is more about a young woman who was to become a famous writer and poet - feminist and romantic, and the early events and thoughts that formed her later work. Very light reading that had me enamored by Itsue and her emotions - and I am so very glad that Susan Tennant translated this neglected piece of literature. More importantly, I really appreciated Susan's final chapters that include some background to the Shikoku Pilgrimage and the life of Takamure Itsue. Her final summation of the importance of "Musume Junrei" is quite moving, and in my opinion, extremely poignant.
August 31, 2016
Itsue Takamure's story of her Shikoku Pilgrimage is must reading for anyone who is planning to do the pilgrimage today because it gives some useful historical context, and Shikoku is probably the least well known of Japan's main four islands. But as many such stories are, this one was mostly about herself, and often not in a way that explained very much. For example, nearly everyone she met seemed shocked that such a young woman had been permitted by her family to travel alone, and indeed, I thought she sounded about 15, so I was quite surprised to learn that she was really 24. The explanation given by the translator is invaluable, and it might be best for modern readers - particularly those reading the book in preparation for the pilgrimage - to start from there.
February 25, 2013
Takamure's account of her trip around the 88-temple Pilgrimage in Shikoku, Japan is a fun, poetic glimpse into an interesting and rapidly changing period of Japanese history. Here, budding Post-Meiji values (particularly her pioneering feminism) are clearly in tension with the older rustic values of Shikoku's pilgrimage tradition.
This travelogue is a collection of short newspaper articles, and at only 200 pages covering nearly 6 months of walking, the narrative occasionally feels stilted and incomplete. But Takamure is a poet with a youthful idealism whose journey is a pleasure to follow.
Recommended for anyone with an interest in this period of Japanese history.
This travelogue is a collection of short newspaper articles, and at only 200 pages covering nearly 6 months of walking, the narrative occasionally feels stilted and incomplete. But Takamure is a poet with a youthful idealism whose journey is a pleasure to follow.
Recommended for anyone with an interest in this period of Japanese history.
October 19, 2021
The views expressed herein are mine alone and are not to be construed as official or reflecting the views of the Commandant or of the U.S. Coast Guard.
Complete this book during the Baha’i Fast - as a complement to “The Way of the 88 Temples,” and I’d recommend it as a great window into Meiji Japan and modernization, rising feminism in Japan and the wide range of Japanese experience.
Complete this book during the Baha’i Fast - as a complement to “The Way of the 88 Temples,” and I’d recommend it as a great window into Meiji Japan and modernization, rising feminism in Japan and the wide range of Japanese experience.
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