Ma ‘間’- a Japanese concept of negative space
‘Ma’ depending on the context can be translated as “gap,” “space,” “interval,” or “pause.” It can be seen in the space between the flowers in the Art of Flower Arrangement ‘Ikebana’; it can be heard in the silence and pauses left in music, in the harmony of the tea ceremony, in the symmetry of family crests, and the most frequently encountered, in the pauses left in speaking the Japanese language. The use is endless, and the aesthetical and philosophical application of this concept is as vast as Japan itself. The negative space, or pause, is meant to bring harmony in a context or environment that is chaotic, fast-paced, overcrowded, clamorous and visually loaded.
This art exhibition presents a prayer walk with a dual purpose: to help UK-based churches gain an understanding of Japan and the need to send missionaries there, and to create opportunities for reflection on the transformative effects of working in transcultural mission.
The 6 etchings, short movie, lighting and setting, are all together a summary of my personal development, research, spiritual growth, and calling throughout the past three years, as well as our recent mission trip to Japan in May 2023.
In our endeavor to train for missions and preparation for serving in Japan indefinitely, I have realized the urgency to communicate my cultural and theological understanding of the mission field in Japan to the church.
In order to encourage, strengthen, and mobilize the church towards God’s calling in supporting the missionaries and mission work in Japan. I have prepared this space and its elements as a prayer walk. In this prayer walk I would like to encourage you to meditate, observe, pray and think about the negative space within these strange concepts and images, and beyond that, reflect on the negative space in your life and the Bible.
Grief for Change- Henka ni taisuru kanashimi "変化に対する悲しみ"
TheThe loss marks where self-knowledge and transformation happen. God planted limits in everybody to keep us humble and dependent on Him. Therefore, loss and trauma are not necessarily evil, as they can lead to a better connection to God and stability if managed well.
This piece is an honest cry of frustration, in which Christ is the reason and the answer in this beautiful and tremendous calling to mission. Like Christ on the cross, we are called to purge our flesh, however, Christ does not invite us to anaesthetize our feelings: ‘And He was saying to them all, 'If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me.’ (Luke 9:23)
As a precaution, I will always surround myself with good leadership and member care that affirms these truths.95 Being a missionary is already a reason alone to grieve, but through God’s grace, it is an extraordinary reason to be overflowed with love and joy.
In conclusion, using the cycles of Frustration, Grace, and the Word of God, I understand that acceptance and sustenance come from the Lord, and the output of significance and achievement flows from Christ.
This piece is an honest cry of frustration, in which Christ is the reason and the answer in this beautiful and tremendous calling to mission. Like Christ on the cross, we are called to purge our flesh, however, Christ does not invite us to anaesthetize our feelings: ‘And He was saying to them all, 'If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me.’ (Luke 9:23)
As a precaution, I will always surround myself with good leadership and member care that affirms these truths.95 Being a missionary is already a reason alone to grieve, but through God’s grace, it is an extraordinary reason to be overflowed with love and joy.
In conclusion, using the cycles of Frustration, Grace, and the Word of God, I understand that acceptance and sustenance come from the Lord, and the output of significance and achievement flows from Christ.
Church- kyōkai "教会"
The development of churches in Japan is complex and demanding. It is a laborious work to grow the church in Japan, which is unable to reach its full impact in part due to constantly being challenged by the Buddhist and Shinto culture in everyday life. To become a pastor in Japan you have to pass different tasks, such as a written exam, and needing to lead 12 people to Christ in water and spirit baptism.84 Pastors undoubtedly face challenges in any context or culture, however, in Japan they will simply face exhaustion and burnout from living counter-culturally in their own country. The need for a young and qualified generation of pastors is unmeasurable. The hand that holds the remaining lamb, symbolizes the responsibility and care that the current generation of pastors are burdened with. Timothy teaches us to pray for our pastors and leaders: ‘I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— for kings and all those in authority, that we may live peaceful and quiet lives in all
godliness and holiness.’ (1 Timothy 2:1-2).
godliness and holiness.’ (1 Timothy 2:1-2).
Tea Ceremony- Sado "茶道" or Communion-Seisan-Shiki "聖餐式"
This piece alludes to the Tea Ceremony having been inspired by Christian Yezuits visiting Japan. It is most likely a practice that originated from China, and was meant as a medicinal practice in the 8th century, later travelling to Japan in a cultural and spiritual syncretism that blended Teaism, Confucianism and possibly Christianity.
Hidden Christianity- Kakure Kirishitan ‘’隠れキリシタン’’
Japan is historically known for being somewhat closed to different world religions or new religious movements, but rather protective of the Shinto State beliefs that would mainly serve the Emperor. The ‘Kakure’ communities even developed their own faith, resurrecting the old Catholic teachings passed through the Japanese secret Christians ‘Senpuku Kirishitan’,or emerging to join the Catholic Church.
Hikikomori- "引きこもり"
ThroughThrough God’s grace and professional counselling I have never had to experience severe social withdrawal, where people from a young age may hide themselves in their parents’ homes with no desire to work or go to school for months or years to the point that it is
considered a psychiatric disorder. Presently, the prevalence of hikikomori in Japan has become a pressing national concern, as
the number of individuals experiencing social withdrawal continues to rise rapidly. The intense pressure to excel in a rigid and unforgiving society that places a strong emphasis on social and academic performance, as well as career success, is one of the leading causes of isolation and social withdrawal among individuals in Japan. The age ranges from around 15 to 64 years old with a survey affirming that 76.6% are men, while another survey suggests that 50% are women. This is based on the fact that female hikikomori are not recognized as their role in the household makes it harder to identify their separation from society. It has been suggested that being hikikomori is an act of rebellion against the social norms and is also understood as a deep longing for self-discovery.
Housewives- Syufu "主婦"
Being unable to speak or create this piece from my own experience, I present my theological reflection about this often disputed or unfamiliar concept. The central composition alludes to the divisions in Japanese society between the private domain (uchi), which is generally associated with the inside or women, and the public domain (soto), reserved mainly for men. At the same time, an aged term ‘Ryōsai Kenbo’ which is literally translated as ‘good wife and wise mother’, still represents a subconscious concept today in relation to women.
Besides marriage and household life, women can be considered an outsider in other places as well. For example, in business life she can threaten the very strict and traditional nature of historic customs built on the identity of man. The Japanese social world is predominantly built without a place designed for her. The woman needs to obey the man as well as the mother-in-law and should have a marriage that is characterized by duty and loyalty. If the spouses are too close it may be considered harmful to the integrity of the house.
Besides marriage and household life, women can be considered an outsider in other places as well. For example, in business life she can threaten the very strict and traditional nature of historic customs built on the identity of man. The Japanese social world is predominantly built without a place designed for her. The woman needs to obey the man as well as the mother-in-law and should have a marriage that is characterized by duty and loyalty. If the spouses are too close it may be considered harmful to the integrity of the house.
True Self and Facade- Honne to Tatemae "本音と建前"
The short movie , contains footage from our recent trip to Japan from the 20th of April to the 10th of May, in Ichikawa, Tokyo, Sendai and Akiu in the Miyagi region. The film presents the rich rhythm of everyday life in Japan, where ambiguity, beauty, harmony, modesty, group consciousness, seniority, elegance and simplicity are equivocally complementing each other. In all these layers you can easily identify the public or superficial stance ‘tatemae’, that we fully experience as tourists, and the hidden, subtle and personal intentions ‘honne’, that are sometimes revealed in simple gestures, customs and body language of the people. The movie is particularly focused on illustrating the unity formed by the duality of ‘honne’ and ‘tatemae’, and how this structure maintains a spiritual balance in Japan, in the absence of a Christian God. The sound and cuts in between seemingly grow into a white noise, to the point that the mundane shots of the public transport blend into the surreal shots of art performances and modern art installations. As the film progresses, personal shots of my family gain more space, transitioning from ‘tatemae’ to ‘honne’.
