The Hexacoto

Listening to the sound of one hand clapping

Landscape of a rice harvest by the river and mountains

rice harvestMany know that Chinese characters began by looking like the thing they describe, and even today, many of the characters still do. For example, the character for man (人) looks like a man with two legs.  Other characters, by combing, form other characters, such as the character for forest (森) which is a composite of three wood (木) characters stacked together.

I can’t be the first one to do this, but since Chinese characters are pictograms, why can’t they just be used in a picture wholesale? Thus this illustration, Landscape of a rice harvest by the river and mountains.

On the top left is the rice field, where bushels of golden rice (米) wait to be harvested by the farmer wearing a hat (农) and wielding a sickle. The already-harvested rice simply turn back into fields (田). His field is irrigated by the river that flows (川), and there is a boat (船) that is floating on it. The river is lined by the mountains (山), covered by forests (森).

The path leading from the field leads to the farmer’s home, It is but a simple house, with a single door (門) flanked by two windows (窗) and topped by red tiles (瓦). The house is by a forest, build out of large trees. A tree is essentially wood (木) topped by leaves (叶), yet the difference between wood and leaves are the little circular mouths (口) that feed the tree without the roots.

Alternate Uses of A 100-Hand Slap

hondahands

Introducing Hundred Holy Hands (alliteration win!), protects player from seeing, hearing or speaking evil.

Unrealistic expectations or unprepared for reality?

Let’s talk about expectations.

Recently, it was reported in Singapore that a majority of students from Singapore National Technological University received job offers  even before they graduated. How realistic is that, where companies are clambering to give graduates jobs even before they finish their undergraduate studies? Hardly at all.

But that is the sort of expectations I grew up with, and in a way what I expected myself to fulfil in some way. Growing up, I thought that if I put in the requisite effort in school, and graduated basically a brilliant person, the transition into adult working life would come naturally.

It’s been two months since I graduated and not only have no companies come to headhunt me, all of my applications have gone on unnoticed.

It has been a trying two months, and I fear that this is not the end of that.

I did my internships, my GPA is not abysmal. Having worked hard and knowing people in the industry have not yielded me any offers. My friends in business school have mostly gotten jobs and moved on with their lives, while I languish in unemployment and write this blog in a vain attempt to ‘increase my online profile,’ when in reality this is mostly a helpful distraction to keep me otherwise occupied. While I have cone to reject the idea of pre-graduation job-attainments as impractical, a part of me is still disappointed with myself for having not fulfilled that expectation that people back home would have of me. One of which certainly includes not being unemployed for two months and counting.

My cousin who went to Brown University here in the States went back to Singapore to work after college, and from what I’ve heard, she had to learn to readjust to the heavily-structured expectation-system that Singaporeans have and impose on one another. For example, people are expected to be at a certain level in their workplace and be earning a certain income at certain ages, or else they’d be considered to be ‘losing out’ or falling behind. A 30-year old in Singapore is most certainly expected to be earning more than $3,000 a month, and to have attained their first promotion already, regardless of the sector. By their mid-30’s, one who is not in some form of management must have some sort of ‘flaw’ in their character, or why else would they not have moved upwards already?

All these do not even permit for questions such as “What if I don’t want to move up?” or “What if I don’t want to be a field that has such structures?”

My cousin had a hard time assimilating back into such a demanding culture, after having spent a considerable amount of time in places that allowed her freedom to decide her academic path without expectations for what she should be achieving. I have no doubt that were I to go back, my self would grind itself raw at the prospect of having to live a life laid out for you by proxy of other peoples’ expectations.

And yet, as I eschew those expectations, in my current joblessness, they never fail to remind me how much of a mire I am in in comparison to those who are already drawing paychecks and have moved on.

The music of the Young and Trendy

Even if one doesn’t speak or understand Japanese, listening to this song Sweet Soul Revue by Pizzicato Five, it is very easily established that it would not be what one would expect from a Japanese pop singer. In fact, it sounds closer to something put out in France in the 60’s or so.

Introducing a genre of Japanese pop known as Shibuya-kei, a branch that sounds decidedly so much more Western than its regular mainstream counterparts.

It also makes sense that this genre began and is named after the Shibuya district in Tokyo, a hyper-trendy neighbourhood famous for its scramble crossing, fashion, and shopping.

Just as French yé-yé focused on the innocent beauty of young girls as its selling point in the 60’s, Shibuya-kei is all about the young, the trendy and the beautiful. However, Shibuya-kei transcends merely its music, and its sensibilities have pervaded into a lifestyle and culture.

Design

sbyk

What is the Shibuya-kei aesthetic? Think clean and simple, minimal, with bold colours that are not afraid to be seen. The images above are screen shots from the movie, Detroit Metal City, which in itself pays homage to Shibuya-kei. Minimalism, portable, retro and futuristic elements all come together to create a sleek and airy feel. Designers such as marimekko would not feel out of place in such an environment.

sbykalbLooking at the cover sleeves of four of the biggest names in Shibuya-kei, Kahimi Karie, Cornelius, Flipper’s Guitar and Pizzicato Five, all reflect the sensibilities of Shibuya-kei design; sleek, clean and very pop-art-ish.

Sound

If mainstream J-pop is about producing for a Japanese market, Shibuya-kei seems to eschew itself from that by being everything not typically Japanese. It is synthpop, bossa nova, French yé-yé, jazz, and so many other element put into one. Given the vast possibilities within Shibuya-kei, each artist tends to build a certain style and sound to establish their identity within this genre. Yukari Fresh, shown above with her mini album, Cook Some Dishes, tends toward the light and whimsical synthpop elements, while Pizzicato Five leans towards French-esque bossa pop.

Other interesting stylistic elements include Minekawa Takako with her retro-futuristic electronic sounds (above, Fantastic Cat), or Kahimi Karie (above, Good Morning World) with her whisper-like vocals as she sings in French, English, Japanese and, sometimes, Portuguese (below, Take It Easy My Brother Charlie).

Themes

If there can be one thing that can be said to be consistent in Shibuya-kei, it’s the incessant exploration, creation and expression of new ideas and old dreams.

Yoshinori Sunahara imagines the opening of an underground airport in Tokyo in his album, Take Off and Landing (track above, Hawaii 2300) and many of his works feature his obsession with aeroplanes and flight. Others, like Cornelius, a key figure in the genre, explores the relationships between harmony and dissonance, or the relationships natural musical elements can have with synthetic ones, such as in his song Drop (below).

Shibuya-kei is dead?

Shibuya-kei started in the late 80’s and took off in the early 90’s. However, its popularity waned rapidly in the 2000’s as other music, such as Korean pop, started getting a hold of the local music scene.

Interestingly, where Shibuya-kei has floundered in Japan, it has moved overseas and found its niche in Europe and the United States. Artists like Kahimi Karie and Pizzicato Five have definitely found more acclaim overseas than they do in their home countries these days.

What’s more fascinating is that the genre that began and has hit more or less a dead end in Japan is starting to see foreign artists with sounds that increasingly sound like Shibuya-kei. While not a new artist, Momus (above, I want you but I don’t need you) has been likened to Shibuya-kei, as have been other artists.

Momus writes about his thoughts on the genre,

We western pop-makers are like the Brothers Grimm. We scribbled a few fairy stories a long time ago. And now they’re there, transmuted, misunderstood and built in stone at Tokyo Disneyland, and we’re wandering around the theme park in our frock coats murmuring aloud in wonder ‘Did we really start this?’

from Momus’ webpage, imomus.com

The esoteric nature of Shibuya-kei of the 90’s has left Japan and taken residence overseas, where it is safe and carried on by foreign artists. Those left behind have transformed Shibuya-kei into something slightly different. While Cornelius and Minekawa Takako are still producing works with strong vibes of the Shibuya-kei of the yesteryear, other forefronts of the genre such as Fantastic Plastic Machine and capsule have turned their sights towards house, dance and electronic music. For example, Fantastic Plastic Machine that went from something like this (L’Aventure Fantastique, 1997):

To something like this (Daremoshiranai feat. 環ROY, 2013)

I am not lamenting the direction Shibuya-kei is headed these days; in fact they are all interesting directions. The perceptibly ‘Western’ flavour of Shibuya-kei of the past that was ironically ‘so Japanese’ has morphed into an international movement that artists around the world can participate in. Shibuya-kei is no longer only for and by the Japanese, and the scramble crossing of the district has transcended geographical borders.

The value of philosophy

I’ve heard it said before that the purpose of philosophy is to solve the problems and conditions of the human mind. Philosophy seeks to find truth, understand how we get truth and the why we get it. But when those who do philosophy get so enmeshed with finding simply finding truth and lose sight of the how and why and what for, is there purpose to their philosophy?

Consider this: Compare classical philosophy, from the times of Socrates to Descartes, and today’s modern academic philosophy. There is a stark difference in what each is trying to seek and for what purpose.

Yesterday, I had a discussion with a friend who did philosophy in college. We were comparing three things: classical philosophy, academic philosophy and commercial philosophy, which comes in the form popular books for consumer’s purpose such as Zen and the Art of Motorcycle Maintenance.

I asked him, do you think classical philosophy is superior to commercial philosophy, comparing the two? He said that both have their merits, but consumer philosophy adds nothing new to the literature; they’re simply taking what exists and people already know and packaging it in a way that people can understand. By that virtue, they are making philosophy accessible to the public, which is a good thing. Classical philosophy on the other hand sought to explore what people didn’t know and tried to explain them, even if they sometimes got them wrong. Both are still philosophy, because both still reach truths and conclusion using similar methods.

Then I asked him, what about academic philosophy these days, where they are constantly adding new things to the literature all the time, but what they do seems to be so obscure and so dense that many of them appear to have no apparent value to the society? I asked him, what good is philosophy if it serves no purpose to the society? He agreed that philosophy should have a purpose, and we both felt that many-a-times academic philosophy seeks truth and adds it to the literature simply because they’re expected to and because they can, even if the ‘truth’ discovered has little relevance to our lives.

Commercial philosophy, even if by dint of its commercial nature, has to make its material easily digestible by the reader. At least it tries to serve purpose to society. In comparison, academic philosophy doesn’t even try to make itself readable to even other academics. Bad writing and unclear direction in so many modern philosophical texts begs the question: For whom are they writing philosophy?

Some modern philosophy reveal a lot about the condition of our modern selves, but for every one good one, there exists a lot of other PhD theses that write texts akin to intellectual masturbation.

No wonder we get the sentiment of “Philosophy is a useless field of study” from the masses these days, because philosophy as made itself irrelevant.

Philosophers were well-respected in the past; no one would have dismissed the great thinkers of Nietzsche or Wittgenstein, for they were concerned about the society they live in and sought to de-construct the way society was, and hoped to allow people to understand the way they operated. Be it philosophy of religion, language, politics or science, it added an extra edge to simply practising religion, speaking language, participating in politics or conducting science. It allowed for the development of ethics, philology, and other branches of thought that make these respective fields more humane.

While I’m pretty sure a text like “Hegellian Responses to the Post-Surrealist Inclinations of Photography over Traditional Painting” (I made this up) could make for an interesting read, I’m not sure it would ever be as helpful as a book that rehashes hackneyed interpretations of Zen Buddhism as applicable to motorcycle repair.

Seeing beasts

I play Russian Roulette with my mirror. I never know if I’m going to like what I see each time.

“Oh, you look alright today,” would be the sentiment on fair days. The day passes by uneventfully, mostly never remembered.

“Ugh, what is wrong with your face?” would be the judgement at other times. “Look at yourself, you look utterly and absolutely disgusting.” And then you would remember that your father used to say things like that to your acned 14-year-old self.

“Look at your face,” I’d remind myself, and remind myself I would for the rest of the day.

I grew up with a fear of having pictures of face taken, and also with the disappointment of my friends who wanted to take pictures with me.

“Let’s take a photo together,” they’d suggest, as we hang out for tea, at the park, or at a party.

“I’d rather not, sorry.”

“Oh. Okay then.”

Soon, they’d learn to stop asking altogether.

Just Unlike everyone else

subwaysluggo
“Look at everyone on this train, on their daily commute, fuelling the veins of this city. The city’s lifeblood, as it were, yet each is so individually lifeless.

I sit here, glancing around, looking at the eyes of those who sit around me. What do they see? If you look long and hard enough into their eyes (without them noticing, of course), you’ll see yourself reflected in their eyes. And frankly, I fear that seems to be all they see.

Eyes that do not look beyond their phone displays, eyes that, by being buried in books, seeks solace from the anguish of having to acknowledge another when they make contact. Eyes that prefer the brief respite of a commuter’s siesta.

Such hubris I bear for being so self-aware.

The one foot distance that separates those who sit across me might as well be a chasm insurmountable. The woman who sits next to me, straight-backed and proper, twiddles and twitches her finger, taking care to avoid accidentally catching anyone’s eye, lest she has to give them back.

What is that man with his hands on his chin, shades on his face, earphones plugged in, thinking, seeing, hearing?

Everyone unthinking, unseeing, unlistening, uncaring,” thought I, as I put on my earphones and sunglasses, picked up my briefcase and got off at my station on my way to work.

 

The most blessed man in the world

blessedman

The world’s most blessed man lives in New York.

He also happens to be homeless.

“Rugger” the blessed homeless man was about to cross the street. The traffic light turned yellow.

“You will be safe,” whispers a voice to him.

“The light shines brightly on you,” whispers another.

“Stop bothering me,” Rugger mutters to himself, swatting his hands at the air in an attempt to chase the voices away. A couple of passersby walked hurriedly away from him.

A car in the distance was trying to beat the red light, and sped up.  It dashed past the light, and harmlessly passed behind Rugger, who was still slowly crossing the road. The pedestrian light turned green.

There is a long line already at the soup kitchen, as the volunteers at dish out lunch. He approaches the front, and receives a sandwich. “Sorry, that was the last one. We’re out. You’ll have to go elsewhere for food,” said the volunteer to the person after Rugger. That person curses. Rugger eats his sandwich and readies himself for the day.

Rugger calls the steps of a church along Lexington his home.  Every day, he wakes up, and is immediately filled with a sense of un-direction – there is nothing pressing in his world that he has to do. Sure, he has to eat, and probably hustle for change, but they can be done sooner as later. Apparently it was already lunch time, but what does time mean to a person who has nothing to do?

Rugger looks around to be in his fifties; who can tell? Every day passes him by just like the day before, and the day before that, and tomorrow, and the day after. Rugger might have been called “John” or “Adam” once, but he doesn’t remember. Heck, he doesn’t even know why he’s called “Rugger.”

But unbeknownst to him, he is the world most blessed. He has perfect health, maybe not-so-perfect hygiene, but he has not fallen sick in years, and suffers not even from a toothache or acne.

“SICK AND HOMELESS. ANY HELP GOES A LONG WAY. GOD BLESS.” Rugger’s cardboard reads simply; some of his peers claimed to be down-and-out war veterans, or needing change to get out of town and back home when they’ve never even seen the light of war or have a home to go back to. Why bother to spin such fancy tales? It’s not like people are actually reading the signs closely. He gets just about as much change as anyone else, even with his minimal effort cardboard signs. Rugger falls asleep.

Sometimes, he wishes he would never wake up from when he goes to sleep. But even with sleeping out in on the steps, or on benches, even in the dead of winter, Rugger always wakes up the next day with nary a frostbite.

Waiting for coins to fall from above is not a solitary affair for Rugger – he is swamped by voices he keeps hearing even as a quarter occasionally drops into his cup.

“Favoured one, rest easy. Your journey will be smooth-sailing,” another whisper.

“Nothing will touch you.”

“No harm shall come to you.”

“Just let me sleep, you buggers,” uttered Rugger.

And in this vein, Rugger sits, having to endure these whispers of endearing protection.

He needed to take a leak. He got up, to a corner and peed at a scaffolding. He heard people yelling at him from the construction workers above. He ignored them, as they were gesticulating wildly at him. He was done, and left, and a bucket containing mixed cement fell at the spot he was at a couple seconds ago. It landed with a loud KRNK. Rugger did not even notice it, for he was slowly ambling back to his spot.

“You are destined for greatness, O blessed one,” says a voice to Rugger.

“Oh yeah?” said Rugger to no one in particular. “What’s so great about this?”

“You live! That is life’s greatest blessing!”

“What kind of blessing is this when every day is lived without purpose? I wake up, I eat, I sit, I shit. And then I go back to sleep and wake up to the same thing again next morning. You say I’m blessed, but I don’t see it.”

“Blessings are not seen with the eyes, they are felt by the mind. When you only look around you, you cannot see, because you do not know what you are supposed to see, yet you will keep casting your sights in the wrong direction hoping to catch a glimpse.”

“Whatever, you’re a whole lot of crap.” And with that, Rugger went back to sleep, for tomorrow to start itself anew.

An eternal soul or eternal ego?

I am not a religious person. I am not atheistic either — I do not vehemently believe in the non-existence of a god.

Last night, hanging out with a friend brought about an interesting discussion about religion. We were talking about how in the medieval periods, churches used stories of hell, fire and brimstone to scare people into believing in Christianity. My friend said people eventually started going to church to be intentionally frightened because it was on some level, entertaining. I said how I learnt that because most people were illiterate, religious art in that period were dramatic, flamboyant and scary, to achieve the same effect of scaring people into belief.

That reminded me of a conversation I had with another friend a week before about the eternal soul. That friend is Catholic and believes in a higher power. I asked him, “What do you think happens to us when we die? Do you believe that we have an eternal soul that endures beyond our physical bodies?” He said he believed that there must be something beyond just the finality of death, and he believed in an eternal soul. I then asked him, why must we have an eternal soul; is it that bad if whatever we know and think ends when we die? He said, wouldn’t that be depressing if all we ever are just stops there, and that he feels that we exist to achieve a higher purpose.

That, to me, sounds a little like the fear of letting oneself simply end; to die. The ego prizes itself so much that it creates an afterlife to exist in the minds of those still living, so that fears of its finality may be placated. In a way, that is the premise of the Christian hell, isn’t it? Just as good souls go to heaven, for bad souls to go to hell, the soul must be eternal first, before it can go anywhere after a person’s death.

The fear of hell isn’t a fear of hell itself, but a fear of what might happen to one’s eternal soul.

If you told a person he could be condemned into hell, but be untouched by hell’s eternal damnation, the “fear” of hell dramatically decreases. Likewise, if you told a person his or her soul would ascend to heaven, but the soul lies in a perpetual possibility of a fall to hell, heaven becomes less desirable. It is a person’s conception of their own soul that creates the existence and purpose of a heaven and hell, and not vice versa.

The key to religious faith is not in external entities; not in a god/God, not in a heaven or hell, but in that one does not simply die after one dies. That is all it takes.

We console ourselves that our dearly departed are better in the afterlife, because we believe they have continued existence after death. When we think about the ghosts and souls of others, in essence we are reminded of our own because we believe that we will one day be like them, enduring in the minds of others.

The truth value of keeping promises

What does it mean when someone promises you something?

“I promise to give you $10.”

In our everyday usage of this sentence, the person who utters this statement obliges himself to give the listener $10, is it not? However, if I utter this sentence and didn’t give you $10, is that sentence considered to be a false statement?

Most people would say “yes,” but in the study of semantics it is not that clear-cut.

What is the meaning of the sentence “I promise,”? To pare down its meaning, that sentence means “I am making a statement about agreeing to do something.” The most important and vital part about promises is that it has to be uttered. A promise is useless if the promiser doesn’t say it to the promisee. While a person can promise himself about something regarding other people (“I promise to protect her from harm.”), the promise is not valid to other people unless they hear it from the promiser (“Why’re you trying to stop me from crossing the road!?” “Oh I made a promise to protect you from harm.” “Get away from me you creep!”).

In semantics, this is known as a performative speech act, whereby a statement is true by virtue of being uttered.

Therefore, when I say, “I promise to give you $10,” did I make a promise to give you $10? Yes I did. Am I going to give you $10? I can’t afford to, I’m poor. But there is no way to look at the sentence I uttered earlier (“I promise to give you $10”) and say that that sentence is not true, because I did promise. I just did not keep my promise.

Tense matters when it comes to performative speech acts. When you change that example sentence to the past tense, “I promised to give you $!0,” that sentence can be false, because if you made no such promise prior, it is false. The future tense is slightly trickier — “I will promise to give you $10.” Is that itself a promise to exact a promise in the future, since “will” seems to have similar ‘promising’ functions, although slightly weaker than “promise” itself? Or is it a lot simpler, where its truth value is determined by whether the described action is carried out in the future?

Other fun examples to think about include:

  • “I now pronounce you man and wife.” – Are the couple not man and wife prior to the speech act, as they go through the wedding?
  • “You are under arrest.” – Was the person prior to the sentence not under arrest, even though he might be cuffed?
  • “I sentence you to death.” – Was the convict not sentenced to death prior to the utterance of the verdict, even though the jury had already decided?