Oyabun Kobun Relationship

This essay will discuss the vertical society (tateshakai) in Japan, namely its development in ancient and modern Japan and how it shapes attitudes and behavior, and thus providing insight into Japanese etiquette and culture. Tateshakai essentially describes the social hierarchy in Japan and how the Japanese place a huge emphasis on vertical relationships, much in contrast with Western attitudes which favour horizontal relationships and minimizing barriers between hierarchal rungs. Tateshakai probably had it roots in the Kamakura period when Neo Confucian ideas were brought into Japan by Zen Buddhist monks. It promulgates the values of filial piety and harmonious relationship between the universe and oneself. It became the official guiding
philosophy during the Tokugawa period and it helped legitimize the Tokugawa Shogunate rule through its concepts of “a hierarchical society in accord with nature, of benevolent paternalism in government, of an ethical basis for administration, and of a meritorious officialdom”[1]. Harmony was established through reciprocal benevolent ruling and obedience from their subjects. Social stratification of the Samurai, Peasant, Artisan and Merchant was also developed in a similar vein, with merchants seen as the lowest class as they are deemed as parasites under Neo Confucian values. It is not surprising that the ie (household/family) system was also created during this period. The ie system placed great emphasis on family tradition and its continuity. Members of an ie are expected to see themselves as one collective unit and work towards the greater good of the household and not for oneself. The head of the household is typically the eldest male heir and wields absolute power and responsibility. The ie system essentially placed emphasis on the parent-child (vertical) relationship over the husband-wife (horizontal) relationship. This can be seen in the code of obligations for samurai promulgated in 1684[2]. The hierarchical social structure continues to be rigidly defined in modern Japan, and has brought about many societal norms and practices unique to Japan.
The idea of a “good wife, wise mother”[3] was introduced in the Meiji period and continued to define gender roles in Japan until the late 20th century. The men were expected to take up arms for the nation’s imperialist ideals and subsequently serve as corporate warriors in the lead up to post World War Two economic miracle. Thus the men devoted his life to work and serving his boss, while the women devoted their life to child rearing and their education, perpetuating the significance of vertical relationships in Japan. The oyabun-kobun-relationship is a vertical relationship that makes the relationship between an employer and his employee reminiscent of a parent-child relationship. It is a long term and deeply personal relationship that forms the basis of lifetime employment seniority system in Japan. The sempai-kohai-relationship is another vertical relationship where seniors who are more experienced are duly respected by juniors who lack the experience and who needs to learn from seniors. We can draw many parallels with Neo Confucian ideas and Tokugawa social structure where there is a deep reciprocal relationship between the vertical rungs. Employers and seniors are expected to treat their inferiors with benevolence and to selflessly impart their knowledge and skills in exchange for unwavering respect and commitment from them. The clear distinction in status minimizes dissensions and is deemed imperative for stability and harmony in Japan. It is as such however, that there must remain a barrier of solemnity between the vertical rungs in order for tateshakai be
effective[4].

[1] Kenneth P., 1996. The Making of Modern Japan. “Chapter 2: Establishment of the Tokugawa System.” Lexington MA:D.C. Health and Company., p19
[2] One obligation was that a man would mourn thirteen months for his parents, but only three months for his wife.
[3] States that the ideal women are expected to be proficient in domestic skills such as sewing and cooking. She should also develop moral and intellectual skills to raise strong, intelligent children for the sake of the nation
[4] For example, inferiors must use honorifics when addressing their superiors while superiors are not expected to use honorifics when addressing their inferiors. Employees are expected to perform thirty degree bows to their boss who acknowledges with no more than a slight nod.

References

Chie Nakane, 1972., Japanese Society, Current Anthropology, Vol. 13, No. 5, The University of Chicago Press on behalf of Wenner-Gren Foundation for Anthropological
Research, pp. 575-582. Retrieved from: http://www.jstor.org/stable/2741011. Accessed: 13/10/2013

Kenneth P., 1996. The Making of Modern Japan. “Chapter 2: Establishment of the Tokugawa System.” Lexington MA:D.C. Health and Company., pp. 11-40.