Randall Tesser

Prof. Charles Inouye

Introduction to Japanese Culture
10 May, 2012
Love Your Home: The Woman in the Dunes and the Anti-Modern
Modernity is progress, attaining a state better than that of a previous system. This was
interpreted from the standards of education as a transfer of information from one learned
individual to the masses. While this has ostensibly positive applications such as advances in
technology and standards of learning, its emphasis on shared identity and nationalism has led to
destructive phenomena such as genocide
1
. Such duality is highlighted in Abe Kobos 1962 novel
The Woman in the Dunes
2
as a criticism of Japanese modernity. Abe utilizes existentialism and
absurdism to comment on the role of the individual in relation to society. This is done by
exposing the shortcomings of collective identity, urbanization, and social fragmentation.
Historical and personal elements of Abes life seem to be a profound source of his disdain
of modernity. He has stated that by witnessing Japans failed colonialism in Manchuria, he
developed a mistrust of narrow rationalities
3
. Modern Japan saw a sharp increase in
nationalism. The Japanese believed they were the superior Asian race and sought to assert her
1
Inouye, Charles S. Evanescence and Form: An Introduction to Japanese Culture. New York: Palgrave Macmillan,
2008. 94, 96. Print.
2
Abe, K!b!. The Woman in the Dunes. Trans. E. Dale. Saunders. New York: Knopf, 1964. Print.
3
Bolton, Christopher. "Transforming Science: Metamorphosis in Abe's Life and Work." Sublime Voices: The
Fictional Science and Scientific Fiction of Abe Koubou. Cambridge, MA: Harvard University Asia Center:
Distributed by Harvard UP, 2009. 19-20. Print.
dominance through conquest
4
. Upon her defeat, many were disillusioned with the ethnocentrism
that had been propagandized. The ideologies that had fueled their fervor and promised dominion
had only yielded war and destruction. Abes presence during this pivotal, dark era in Japanese
history provides an explanation for his distaste for the nationalism that was proselytized by
modernity. Other aspects of his personal life also contribute to his anti-modern sentiment.
Through his early life, Abe studied to be a doctor. However, his work in university was so poor
that he was granted a medical degree on the condition that he never practice
5
. Studying for a
degree that would never come to fruition was a practice in futility. Though his medical
knowledge undoubtedly contributed to the scientific content of his novels, time spent studying
medicine would presumably be judged as in vain after he switched careers to literature. This
seems to have influenced his critical nature of the modern world in which, in focusing on
transcendence, imbues current occurrences with pragmatic meaning. Abes real life non-sequitur
can explain his writings themes of futility and absurdism.
Nearly all themes and motifs in The Woman in the Dunes contribute to its status as an
anti-modern novel. I will argue that post-modern life in the hole should be deemed neither
positive nor negative, but an exposition of the defects of modern society. Negative aspects of
Niki Junpeis life in Tokyo, comparisons of life in the hole to his life in Tokyo, the conventions
of modern society, concern with purpose, and descriptions of natural transformation serve to
castigate urbanization and social identity. Lack of convention in the hole, Nikis personal
transformation, references to the here-and-now, and the singularity of the physical point to
Tesser 2
4
Inouye, Charles S. "The Transcendental Order." Intro to Japanese Culture. Tufts University, Medford. 5 Mar. 2012.
Lecture.
5
"Kobo Abe Biography and List of Works." Litweb. Biblio Used Books, 2007. Web. 8 May 2012. <http://
web.archive.org/web/20070922061219/http://www.litweb.net/biography/90/Kobo_Abe.html>.
pondering of pre and post-modernism
6
. Meanwhile, discussions of permanence, nature, duality,
and free will raise greater questions about humanity and its ambitions. Abes use of literary
devices suggests universality in his message.
While Nikis plight is absurdist in nature, it is not unfamiliar. His task of shoveling sand
night after night is an allegory for Camus Myth of Sisyphus in which the eponymous character
is tasked with repeatedly pushing a boulder to the summit of a mountain. The purpose of
Sisyphus suffering differs between tellings. In Camus version, he angered the gods by exposing
Jupiters act of abduction in exchange for assurance that his town would receive water. Homers
original story tells how Sisyphus imprisoned Death, eventually to be foiled by Pluto. In both
Camus and Homers fables, he is punished for direct actions that were intended to be for the
betterment of society but assumed hubris, defying the natural order of the gods
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. Nikis task is
similar to Sisyphus in that it is a futile effort. He sees no progress in his work; each night,
another downfall of sand is guaranteed. If the townspeople were to abandon their village, society
at large would not be immediately effected by the neglect of their duties. However, Niki, while
imprisoned, is not intended to be punished. According to Camus, Sisyphus bondage is a result
of his act of defiances. Nikis task instead becomes necessary for his acquisition of water.
Sisyphus incriminating action is mimicked, but as an end, not a mean. I believe Nikis
detentions non-punitive nature supports the concept of its neutrality.
While Niki constantly strives for escape and resents his captors, he was decidedly
unhappy with his life as a teacher in Tokyo. He views teachers as painfully stagnant, repeating
Tesser 3
6
Though the novel is narrated in the third person, the narration is consistent with the protagonists mindset. For the
purposes of this essay, I will assume the narration indicates the thoughts of the protagonist.
7
Keefer, Julia E. "The Myth of Sisyphus by Albert Camus." The Myth of Sisyphus. New York University, 2012.
Web. 08 May 2012. <http://www.nyu.edu/classes/keefer/hell/camus.html>.
the same material as new, indistinguishable students pass through each year (Abe 80). This is
consistent with the modern philosophy that a good, fair world can be achieved through
standardization
8
. His life in the hole is objectively no better in this regard, however. He finds
himself in the same cycle of indiscriminately performing the same act on new sand each night to
no personal effect. In a similar expression of discontent with the outside world, he has no
interest in any of the articles in the newspaper, calling it a tower of illusion (Abe 94). He is
out of touch with the problems facing the modern world. I believe any article the paper could
have contained--barring anything concerning sand, insects, or remote villages that kidnap
Japanese citizens, of course--would be of no interest to him. If this is correct, Abe was making a
more direct statement about the negative aspects of modern culture. The problems facing Japan
as indicated by the newspaper are relations with the US, traffic, and radiation from the atomic
bomb (85-86). Westernization, industrialization, and imperialism have sown discord and
destruction.
Regardless, he is oblivious to the likely truth that he would not return to a happy life in
society by leaving the hole. He proclaims that is even jealous of the corpse of a cat that exists
outside the hole (227). A dead cat, or person for that matter, has no experience in or out of a
hole. At this level, he is pursuing his own perceived freedom, whether or not he is actually able
to make effectual choices. He tries to convince the woman that keeping her home is not worth
the labor she must endure (and his imprisonment) by telling her a story about a dog that clings to
its hair, not willing to abandon a part of itself (66). His story unwittingly describes his
attachments as much as it does hers. He is concerned about leaving his job and urban life,
Tesser 4
8
Inouye, Charles S. "The Order of the Here-and-Now." Intro to Japanese Culture. Tufts University, Medford. 29
Feb. 2012. Lecture.
unwilling to accept that they are as much a part of him as the dogs fur is to the dog. He
identifies himself by way of his relationship to society. When he first discovers he is trapped in
the hole, he ignores his opportunity to better understand himself, instead reducing his
predicament as good material for conversation (46).
It is a long time before Niki realizes that the tenets of society--taxes, records, debts--are
only applicable within the that society and amongst its participants. He counts on the fact that he
is an employed, tax-paying citizen for justification that he should be rescued (57). As he was
never found, it is clear that his efforts in society were no good once he found himself in the hole.
Clinging to principles of society, he seeks to be excused from his duty to stay as the womans
help and companion. He insists to the woman and to himself that he will pay her for the shelter
and food she provides him (61); however, his efforts are to no avail. His new environment is so
inconsistent with urban society that he imagines outsiders would think that his imprisonment was
a hallucination (81-82). The narration even distinguishes between the worlds by only naming
Niki in his documents tied to society. While in the hole, he is only referred to as the man.
Similarly, he never explicitly learns the womans name; the reader cannot be sure that she even
has one. Names are signifiers, distinct from the people to whom they are referring.
Identities in the hole are post-modernly recognizable by appearances. This is probably
why the woman wants to obtain a mirror. Since she has no concept of herself through
interactions with others, a mirror would give her an attachment to her own identity. Niki is blind
to a mirrors potential of granting the woman self-enlightenment, only accepting its value as one
of presentation in society. What use would a mirror be to someone who no longer could be
seen?, he wonders (187). This misattribution is especially frustrating because it is one of the
Tesser 5
few examples in which an object actually has greater significance and practical application than
would be implied by its physicality.
9
As the Japan moved into the modern period, symbolism replaced concrete significance.
Instead of appreciating the mere existence of encounters, an explanation of a higher meaning is
necessary. This often manifests itself in terms of a need for purpose. Nikis attachment to
society often causes him to overvalue purpose, thereby viewing actions and objects that he
deems purposeless as fruitless. He interprets the properties of sand as maintaining a balance,
claiming sand exists as an agent of cleanliness, purity, and preservation
10
(27). He is correct in
that sand possesses these properties; it can be used to clean plates (135) and cover his tracks
during his escape (178). However, it has equally destructive, counterproductive properties; it is
constantly eroding the house and eventually hinders his escape (200). This contradictory duality
is indicative of a natural neutrality, not inherent symbolism for application.
This same paradigm can be extrapolated to include human life. It is comforting and a
widespread practice to search for (or claim to have found) a purpose for existence, whether it be
hedonism, philanthropy, or to endorse a theory of futility. Niki is no exception, believing that he
and the woman must have some purpose for existence, and that to deny that purpose is
tantamount to wasting life. He is shocked to find that the woman exist[s] only for the purpose
of clearing away the sand (39). I believe Abe would endorse a less causal statement: shes
exists... and she clears away sand. A scientific understanding of nature does not suggest any
purpose to life; even reproduction is incidental. Evolution dictates that many organisms
Tesser 6
9
A mirrors reflective qualities might justify the image in a mirror as a part of its natural essence. However, for this
point, I am interpreting the mirror as a tool dependent on interaction with its user.
10
Nikis view of sand as a preservative is interesting in the context of his search for permanence (I discuss this later)
and Sisyphus impediment of Death. Sand is both his crime and his punishment.
randomly interact to create products that are compatible by nature at risk of extinction. People
are capable of (what society considers) great deeds, malevolence, and blatant ineffectiveness, just
as sand purifies, consumes, and rests in a barren desert.
Nikis maintains his modern mindset in spite of his knowledge of evolution through his
hobby of insect collecting. He even observes clear examples of futility in nature, commenting on
the fly that has compound eyes that are barely able to produce a power of sight (117). This
incredibly complex system has developed to nearly no effect. In fact, there are innumerable
different species of flies that are differentiated by relatively insignificant mutations. Niki
wonders if these mutations are caused by the flys close proximity to man (10). By relating the
flys evolution to humanity, Abe marginalizes the accomplishments of mankind.
Nikis desire for permanence exemplifies this sentiment. The first page of Woman
indicates that Niki is never to be found. In spite of this, we are still motivated to read the novel,
even rooting for his escape which we know to be futile. Niki is always aware that he will die, as
we all are. His greatest ambition is to discover a new type of insect, no matter how
insignificantly different from an already identified species (10). His efforts are not intended to
enact any change in the world, merely to ensure his own survival. Like Sisyphus, Niki is trying
to evade the original eraser, or purifier, death. He does not particularly care what type of insect
he discovers (although he finds the beetle promising); he wishes only to ensure his own
immortality in an encyclopedia.
While his search for permanence is a result of the latent promise lifes evanescence, the
immediate threat of death manifests itself as a regression to animalism, mostly in regards to
sexuality. A pig, lacking a Thalamus, is always hungry; it will eat anything placed before it,
Tesser 7
including human meat and other pigs
11
. In an even more pronounced statement than with his
insect search, Niki loses all concept of distinction when faced with dying of thirst. He describes
his need for sexual fulfillment as fundamentally indiscriminate. He is not lusting after any
attribute of physicality or personality, he has an unquenchable desire for sex (Abe 136). There
are indications that Nikis newfound sexual rigor and propensity for violence are part of a
transformation toward the mindset of the villagers. In order for Niki to be able to leave the hole
to see the water, the villagers inarticulately demand that he engage in intercourse with the
woman in plain sight (228-229). The villagers discomfort with requesting the action relays a
child-like immaturity and their desire to witness sexual acts as entertainment seems to violate
social norms
12
. By engaging in this act, Niki is dehumanized by loss of perspective. He felt no
need to distinguish between watcher and watched (230). By letting go of his idea of how he
should behave in society, he achieves a oneness with the villagers. Though the woman was
resistant to this, there are other descriptions of her as animalistic. Throughout the book she is
referred to as resembling an insect(CITE), a rabbit(CITE), and a mouse (156). However, later
on, he comes to view the participants of modern society as insect-like as well. In this instance he
recognizes that this quality contributes to their insignificance (236). Niki believes that their lack
of defined identity is the factor that diminishes their importance; in this sense, there is little
difference between them and the villagers.
Tesser 8
11
"Everything You Need ToKnow about Pet Pigs and Keeping Pigs as Pets ."Everything You Need to Know about
Pet Pigs and KeepingPigs as Pets. Countryfarm Lifestyles, 2012. Web. 09 May 2012. <http://www.countryfarm-
lifestyles.com/pet-pigs.html>.
12
This could also be a commentary on objectification in modern society. Pornography and prostitution are both
relatively acceptable practices as long as they are kept below the surface of society.