December brings to mind the famous opening line of The Tosa Diary, a text that begins with a curious detail: a journey starting at 8 p.m. on the 21st day of the twelfth lunar month. That small mystery leads into a broader reflection on how Japanese identity has been shaped over time and why certain cultural frictions are visible today—especially between local communities and visiting foreigners.

In recent years, news of inappropriate behavior at shrines, tourist conflicts, and misunderstandings amplified by social media has prompted many to reconsider what “Japanese values” actually are. While Japan, China, and Korea are often grouped together by outsiders, people from each country know that their cultural foundations differ significantly.

One key to understanding Japanese values lies in the early spiritual worldview: mountains and natural phenomena were regarded as divine, forming what later came to be known as Shinto. This was the core of Japanese belief before Buddhism arrived from the continent in the 6th century. The introduction of brilliant, gold Buddhist statues shocked the Japanese people and ignited the famous conflict between the Soga clan (who supported Buddhism) and the Mononobe clan (who defended traditional beliefs).

The involvement of Prince Shōtoku—himself in the imperial lineage connected to the sun goddess Amaterasu—on the side of Buddhism raises important questions about adaptation, cultural integration, and the flexibility that characterizes Japanese history.

This article introduces the beginning of a short seven-part series titled Fudezusami (筆遊), reflecting on “What makes the Japanese Japanese?” and revisiting the myths, values, and historical turning points that have shaped the cultural identity of Japan.

Main Text

December has arrived, and with it comes a familiar memory from classical literature. The opening lines of The Tosa Diary remain iconic in Japan, but beyond the famous first sentence lies an overlooked detail: the author departs on the 21st day of the twelfth lunar month, during the hour of the dog—around 8 p.m. The idea of beginning a journey at such a late hour in midwinter has long felt mysterious, almost suspicious, as if it were a nighttime escape. This small curiosity brings renewed interest in how people of the past lived and what they valued.

This reflection arises now partly because recent events involving foreign residents and tourists have drawn widespread attention. Crowds gathering at popular locations, inappropriate actions at shrines, and disputes at heritage sites have led to heated conversations online. At the same time, misinformation and sensationalized posts on social media have caused foreign individuals to face unjustified criticism or prejudice. These tensions reveal underlying cultural differences and prompt the question: What are the origins of Japanese values?

Japan, China, and Korea are often spoken of as if they share a unified cultural sphere. Yet, when asked whether Chinese and Korean values resemble Japanese values, most Japanese would instinctively shake their heads—and many in China and Korea would likely do the same. The question is therefore not trivial: where did the distinctive sensibilities of the Japanese originate?

One clue lies in the myths that were once widely known but are now less familiar to younger generations. Stories such as the White Hare of Inaba or the tale of the sea god and mountain god—narratives that older generations grew up with—are no longer common knowledge among students. Even among high schoolers, few understand why Ōkuninushi is enshrined at Izumo Taisha, or how he came to be confined by the lineage of Amaterasu, whose descendants form the imperial family.

Before the introduction of Buddhism, the Japanese worldview was deeply tied to nature worship. Mountains were not merely geographic features—they were divine bodies themselves. The sacred mountain of Ōmiwa Shrine serves as a reminder of how ancient people perceived spirits residing in the natural world. Thunder signified divine anger; natural forces were direct expressions of the unseen. Later called Shinto, this spiritual framework formed the core of Japan’s early beliefs.

The situation changed dramatically with the arrival of Buddhism in 538 (or 552, depending on the historical interpretation). The Buddhist statues sent by King Seong of Baekje were dazzling and golden—unlike anything Japan had ever produced. For a people accustomed mainly to clay haniwa, these radiant figures must have seemed otherworldly. It is not hard to imagine the shock and awe they inspired.

This introduction led to the famous conflict between the Soga and Mononobe clans. Although political factors played a part, at its core the conflict stemmed from differing attitudes toward Buddhism. Soga no Iname supported the new religion, while Mononobe no Okoshi resisted, insisting that Japan already possessed its own gods and traditions. The dispute escalated into warfare, culminating in the fall of the Mononobe clan.

Prince Shōtoku (Umayado no Ōji), a descendant of Amaterasu, sided with the Soga and supported Buddhism. His involvement raises an intriguing question: why would someone whose lineage was tied to Shinto’s central deity support what was, at the time, a foreign religion?

This moment represents a turning point in Japanese history, and it leads to an event unparalleled in the Japanese historical record—a topic that will be explored in the next installment.

This article begins a series titled Fudezusami（筆遊）, in which reflections on what makes the Japanese “Japanese” will be shared in short, daily entries.

12月になると、『土佐日記』の冒頭が自然と頭に浮かびます。あまりにも有名な最初の一文に続き、陰暦12月21日の戌の刻（午後8時）に出発したという記述があります。冬の夜に出発するという不可思議さに、高校生の頃は「夜逃げではないのか？」と思ったほどです。この小さな疑問が、古典の世界や当時の価値観への興味を改めて呼び起こします。

近年、外国人観光客や在留外国人の行動が話題になり、神社でのトラブルや観光地での摩擦がSNSで大きく取り上げられています。その一方で、事実とは異なる情報が拡散され、外国の方が偏見の被害を受けてしまうケースも増えています。こうした状況を見ると、「日本人の価値観はどこから来ているのか」という問いが一層重要に感じられます。

日本・中国・韓国は外から見れば同じ文化圏に分類されがちですが、三者ははっきり異なる価値観を持っています。そもそも、日本人の感覚や精神性はどのように形成されてきたのでしょうか。

かつて日本人がよく知っていた神話も、今ではあまり語られなくなりました。因幡の白兎や海彦山彦のような物語ですら、多くの子どもたちは知らないのが現状です。大国主命がなぜ出雲大社に祀られたのかを理解している高校生すらほとんどいません。

日本では仏教伝来以前、自然そのものを神とする価値観が広がっていました。山を御神体とする大神神社の例にあるように、自然に神性を感じ、その力を畏れ敬う精神世界が日本人の意識の中心にありました。

そこへ百済から金色に輝く仏像が伝わります。当時の日本では考えられないほど華美な造形であり、人々が驚嘆したのも当然です。これをきっかけに、蘇我氏と物部氏の間で「崇仏論争」が起こり、最終的には戦いへと発展します。蘇我稲目は仏教を重んじ、物部尾輿は従来の神道を守ろうと主張しました。

天照大神の子孫とされる厩戸皇子（聖徳太子）が仏教側についたことは、今でも大きな疑問として残ります。日本人が古来持つ柔軟性と受容性を象徴する出来事とも言えます。

この戦いの後、日本史上でもほとんど例のない特異な出来事が起こりますが、それは次回に取り上げます。

本記事は、短い連載「筆遊（ふでずさみ）」の第一回として、日本人とは何者なのか、というテーマを軽やかに考えるための導入となります。