Friday, January 07, 2022

Greek Mythology

Theseus

The semi-mythical, semi-historic Theseus is also the great national hero of Athens. The numerous heroic deeds ascribed to him were seen by the ancient Athenians as the acts that led to the birth of democracy in the Attic city-state, the cradle of Greek democracy. Since he is portrayed as the contemporary of Hercules (the Roman as well as popular English name for Heracles), another great hero of Greek myth, it can be assumed that he belonged to the generation previous to the Trojan War. His grand exploits against vicious villains and dreadful monsters are said to be an allegorical representation of how Theseus got rid of tyrants, freed the Athenians from fear, and brought to an end the burdensome tribute the city had to pay to foreign powers.

Aegeus, one of the prehistoric kings of Athens, although twice married, had no heir to the throne. So he made a pilgrimage to consult the celebrated oracle of Delphi. As he didn't get a clear-cut answer from the oracle, he sought advice from his wise friend Pittheus, king of Troezen (in Argolis). Pittheus happily gave away his daughter Aethra to his friend at a secret wedding.

Aethra, after having lain with her husband on her wedding night, decided to take a walk in the moonlight, which took her through the shallow waters of the sea to the Sphairia Island located close to the beach. There she found Poseidon, god of the sea and earthquakes. Aethra thought it would be real fun to lay with a mighty god even though it was her wedding night. The lusty Poseidon was only too happy to oblige. Thus the lucky lady was doubly impregnated with the seed of a mortal and a god, giving birth in due course to our hero Theseus, blessed to be born with human as well as divine qualities.

King Aegeus apparently didn't need a wife, only an heir. So he decided to return to Athens after the birth of his son. Before his departure, however, he hid his sword and sandals beneath a huge rock in the presence of Aethra and told her to send Theseus to Athens when he was old enough, and had the strength enough, to roll away the rock and retrieve the evidence of his royal lineage.

Theseus grew up in Troezen under the care of his mother and grandfather. From a young age the brave lad was fired up with ambition to emulate the awesome exploits of his hero Hercules who had also achieved fame by destroying many villains and monsters. When at the right time Aethra led her son to the rock of his destiny, he easily rolled it away and retrieved the sword and sandals of his father.

As Theseus was about to set out on his fateful journey, Pittheus advised his grandson to avoid the robber-infested roads and travel by the shorter and safer sea-route. But our young hero would have none of it: he had already decided to make confronting and overcoming perils his lifetime hobby. So he chose the dangerous land-route around the Saronic Gulf on which he would shortly encounter a series of tremendous challenges at the six gateways to the Underworld.

It wasn't long before Theseus had his first adventure. At Epidauras, a place sacred to the god Apollo and the legendary physician Aesculapius, he met the "chthonic" (relating to the underworld) bandit Periphetes, son of Hephæstus, endearingly called the "clubber" for his habit of dashing out the brains of travelers with an iron club. As his grandfather had already given him a résumé of the "clubber," Theseus immediately recognized him. In the savage encounter that followed Theseus paid back Periphetes in his own coin by dashing out the brains of the scoundrel with his own iron club. The brave youth kept the club as a trophy and soon reached the Isthmus of Corinth without further interruption.

The inhabitants at the Isthmus warned Theseus about another danger that lay ahead: Siris (or, Sinnis) the bandit, guarding the Isthmian gate to the Underworld, who had a more interesting method of treating travelers than our previous villain. Siris would tie his hapless victim between two trees which he would bend to the ground and then abruptly release it. This improvised catapult would hurl the victims into the air and then onto the ground, dashing them to their deaths. Well, it didn't take much time for our hero to finish off this one, whom he killed with the iron club, courtesy of the late "clubber." Theseus thought this was as good a time as any to lose his virginity; so he promptly raped the daughter of the late Siris, named Perigune, who would beget him a son, Melanippus.

Our hero didn't stick around with his newly-raped woman (they never do!) but went on his merry way. [Don't judge Theseus too harshly: the brave lad had worlds to conquer! heroic deeds to accomplish!] At the wooded region of Crommyon, north of the Isthmus, he had a minor adventure involving the "Crommyon saw," a giant pig (daughter of an old hag named Phaea) whom he quickly dispatched to the netherworld.

The next adventure of Theseus occurred near the borders of Megara on a narrow trail leading to a cliff-face, where he found the evil bandit Scyron. This scoundrel would compel travelers to wash his feet with their backs to the sea, so that he could conveniently kick them into the waters below where a sea monster (or a giant turtle) would eat them. This time, however, it was the villain Scyron who had the privilege of being eaten by the sea monster without, however, being forced to wash the feet of our goodhearted Theseus.

The next adversary Theseus found on his journey was the king at the holy place of Eleusis, Cercyon, whose pastime it was to challenge all travelers to a wrestling match and after winning the match to kill them. Not this time, however. Theseus won the wrestling bout and, as per the rules of the match, killed the loser.

Little farther away from Eleusis, by the banks of the river Cephissus, Theseus encountered his final adventure on the journey to Athens. The last bandit to play dice with his life against our hero was the giant Procrustes, nicknamed the "Stretcher." This amiable scoundrel had an imaginative way of showing his hospitality to travelers for whom he always kept ready two iron beds, one too long and the other too short. He would offer the too short bed to the tall ones and, to help them to fit comfortably into the bed, would cut off their limbs, sending them to eternal repose. The same with the unlucky short men in the long bed: he would stretch their limbs to make a perfect fit, the victims dying in terrible agony when their limbs were ripped off. Theseus gave the "Stretcher" the same treatment, the giant Procrustes expiring in the short bed like his unfortunate victims. However, Procrustes is remembered for one noble deed he performed by his life and death: he gave the phrase "the Procrustean Bed" to the English language (and may be other languages).

Theseus finally arrived at his destination, Athens, without meeting any further challenges. He decided to delay the meeting with his father Aegeus until he had a hold on the surroundings. Being a smart as well as a tough hero, he did some research about the city and its king and gathered some disturbing news, including the intelligence that king Aegeus was in the helpless clutches of the evil sorceress Medea. So, when he came face to face with his father for the first time, he kept the sword and sandals, the tokens of his paternity, hidden. Medea, however, knew the true identity of the strange young newcomer through her occult powers. That didn't sit well with the sorceress who wanted her own son, Medus, to succeed to the kingdom of Athens. So she conspired to poison the aged king's mind against the stranger, and suggested, in all innocence, to send the youth to capture the dreaded Marathonian Bull so he could be got rid of easily, without resorting to the usual methods on such occasions, such as murder.

The Marathonian Bull proposal revived the flagging spirit of our hero who was getting rather bored in the absence any real challenges to face. On his way to Marathon, Theseus had to seek refuge during a storm in the humble abode of an aged woman called Hecale. She promised the brave youth to make a sacrifice to Zeus, chief of the gods, if he succeeded in capturing the bull. Well, capturing the Marathon Bull was no big deal for our intrepid hero. But Hecale was dead when Theseus returned to her hut with the captured bull. Remembering her kindness to him he would later name one of the demes (local community: a parish) of Attica "Hecale" in honor of the old woman.

When the victorious Theseus returned to Athens and sacrificed the Marathon Bull, Aegeus, goaded on by Medea, became still more suspicious of him. So he had to assent to the plan of the sorceress to poison an unsuspecting Theseus during a feast to celebrate his victory. However, as our hero was about to sip the poisoned wine, the eyes of Aegeus fell upon the sword and sandals the young stranger had just taken out. Recognizing his son, Aegeus knocked the cup of poisoned wine off his hand and, embracing him with great joy and emotion, named Theseus as his son and successor before his subjects and courtiers. The scheming sorceress Medea had to be satisfied with perpetual banishment from the dominions of Aegeus.

Another version of the Theseus legend states that the Marathon Bull episode took place after the banishment of Medea. The story goes like this: When Theseus was acknowledged as the rightful heir to the Athenian throne, the fifty sons of the king's brother Pallas, who had expected the country to pass on to them after the death of the childless Aegeus, conspired to kill the official heir. Having become privy to their plot, Theseus took them by surprise as they awaited his approach, and killed the whole brood of the Pallas brothers. In order to erase from the minds of Athenian citizens the stigma of the mass murder of his cousins upon him, Theseus decided to undertake a signal act of service to the country. This, as per the second version, was his motive for capturing the Marathon Bull (a menace to the farmers of the countryside) and solemnly sacrificing it at the altar of Apollo before the astounded citizens of Athens.

Theseus was soon to embark upon the greatest adventure of them all, a stupendous feat of daring and valor that would earn him the everlasting gratitude and admiration of his countrymen, as well as enshrine his name, along with Hercules (Heracles), among the noble pantheon of the immortal Greek heroes.

Theseus learned that for the past couple of decades Aegeus had been paying a barbarous tribute to King Minos of Crete after he had been defeated in a long-running war, launched by the Cretans to avenge the murder by Athenians of Androgens, the young son of the Cretan king. The tribute consisted of seven boys and seven maidens from the noblest families of Athens to be sent at every nine years to Crete to be devoured by the half-man, half-beast Minotaur who lived in the impenetrable maze-like Labyrinth from which no creature could escape.

Despite his father's objections, Theseus was determined to embark upon the perilous mission as one of the nine boys on the occasion of the third tribute. Before he set sail, he promised his father Aegeus that, should he return victorious from the enterprise, the ship carrying him and the others would hoist white sails instead of the customary black sails that was used on the previous occasions.

Theseus set sail with his fellow boys and maidens only after taking some wise precautions. He consulted an oracle which told him to make Aphrodite, the goddess of love and beauty, his patroness. After making the necessary sacrifices to the goddess he embarked on his fateful journey to confront the dreadful Minotaur.

Theseus and his fellow sacrificial lambs were given an audience by King Minos at the palace where Ariadne, daughter of the Cretan king, fell madly in love with our hero, instigated by the goddess Aphrodite. Ariadne somehow managed to meet the noble youth alone where they swore eternal love and fidelity to each other. She also provided him with a sharp sword (to slay the Minotaur) and a skein of thread (to find his way back within the complex maze). Thus armed, Theseus and company entered the confines of the inscrutable Labyrinth.

Following the advice of Ariadne, Theseus fastened the end of the thread at the entrance to the Labyrinth and continued to carefully unwind the skein as he looked for his adversary. After much difficulty the brave youth finally found the dreaded Minotaur in his lair. Their ensued a long and fierce battle which came to an end when Theseus killed the monster with the sword provided him by the king's daughter. Following the line of thread Theseus and his companions safely came out of the Labyrinth where an anxious Ariadne was waiting for him. They then embarked on the ship (Ariadne with them) and set sail for Athens.

However, the happiness of the young lovers was short-lived. At the island of Naxos where the ship had touched, Theseus had a dream in which the wine-god Dionysus told him that the lovely Ariadne had been reserved to be his bride by the Fates and also warned him of the innumerable misfortunes he would have to face if he didn't give up the maiden. Although he had no fear of any number of monsters and sundry villains, he had great reverence for the gods, instilled in him from childhood. So Theseus and Ariadne took a tearful farewell of each other and the ship set sail towards Athens. Unfortunately, everyone in the ship – Theseus, the young men, the maidens – forgot to change the ship's sails to white because all were distraught at parting from Ariadne.

Another more credible version of the story portrays the conduct of Theseus in a poor light. According to it, Theseus merely pretended to be in love with Ariadne in order to obtain her help. After they all had fled the island safely, our hero abandoned the lovely maiden at Naxos, as he had no more use for her. The heartbroken Ariadne cursed Theseus and his companions so that they all forgot about changing the ship's sail from black to white.

When Aegeus, anxiously waiting on a cliff, saw the ship approaching with black sails hoisted, he leaped in grief and despair into the waters below killing himself. Consequently, the sea was named the "Aegean" in memory of his tragic end, says legend.

Theseus became King of Athens in the place of his father the late Aegeus. He won the approval and admiration of the Athenian citizens who saw in him a wise and far-sighted ruler as well as a brave and fearless warrior. Theseus peacefully unified the disparate Attic communities into a powerful centrally administered state. Agriculture and commerce flourished, and Athens became a prosperous and important maritime port to which foreigners flocked to seek their fortunes. Theseus revived the Isthmian Games and inaugurated many new festivals, including the Panthenaea, dedicated to Athene-Polias.

The next adventure of the restless Theseus got him into a lot of trouble and imperiled the safety of his kingdom. On a voyage of exploration, his ship alighted on the Amazonian coast, the land of the legendary female warriors. The lovely Antigone, sister of the Queen of the Amazons, was sent as an ambassador to find out whether the intentions of the war-like stranger were peaceful. Theseus took one look at the gorgeous emissary and forgot all about diplomatic niceties. He immediately set sail to Athens with the dumbfounded Antigone. The warrior-lady must have been impressed with the intrepid king of Athens, as she apparently didn't object to her own abduction. When they reached Athens, Theseus made her his queen. Antigone bore her husband a son, Hippolytus.

The outraged Amazons bided their time and launched their attack when the defenses of Athens were down. Their attack was so startling that they managed to penetrate deep into Athenian territory. Theseus soon recovered from his alarm, organized his forces, and unleashed a vicious counterattack that forced the Amazon warriors to sue for peace. The unfortunate queen Antigone, however, who had valiantly fought alongside her husband against her own people, died on the battlefield, to be mourned by her husband.

The next great episode in the life of Theseus was his celebrated friendship with Prithious, prince of the Lapiths (legendary people form the Pelion mountain in Thessaly). Prithious had heard lots of stories about the brave deeds and awesome adventures of Theseus, and he wanted to test the renowned hero. So he made an incursion into Attica with a band of followers and decamped with Theseus' herd of cattle. When our hero, along with his armed men, encountered Prithious, both of them were suddenly struck by an inexplicable admiration for each other. They swore eternal friendship and became inseparable boon companions.

According to legend, the new friends were said to have taken part together in the famed hunt for the Calydonian Boar as well as the battle against the Centaurs (part-human, part-horse creatures). The latter event occurred when one among the Centaurs invited to Prithious' wedding feast got drunk and tried to carry off the bride Hippodamia, joined by the other Centaurs, all of whom also tried to carry off any woman they could lay their hands on. Prithious and the Lapiths defeated the Centaurs and recovered their women, with ample assistance from Theseus.

The trouble-seeking Prithious soon began to get his bosom buddy Theseus also into all kinds of trouble, what with our hero already having a penchant for trouble himself. Both of them decided to assist each other to abduct a daughter of Zeus each. Theseus' choice was Helen, who was later to become famous (or infamous) as Helen of Troy. The fact that Helen was only nine years old at that time didn't deter our hero, who apparently never had heard of laws relating to Child Marriage, Minimum Marriageable Age, Abduction of a minor, etc. The duo kidnapped Helen first and Theseus left her in the safe custody of his mother Aethra at Aphidna (Theseus probably decided on second thought that he should wait a few more years before he had a go at Helen!!).

The choice of Prithious also spelt trouble: Persephone, who also happened to be the wife of none other than Hades, king of the Underworld! Against his better judgment Theseus decided to help his friend. The intrepid duo descended into the underworld where they were greeted with pretended hospitality by Mr. Hades himself. The unsuspecting pair soon found themselves prisoners when the stones on which they sat coiled around their feet like snakes trapping them. Theseus was lucky his hero Hercules was visiting the underworld at that time in order to carry out his "twelfth labor" as part of his "Labors of Hercules" series. Although Theseus was freed by his adopted mentor, Prithious was condemned for his impudence and audacity (and stupidity) to spend eternity as a prisoner in Hades! When Theseus returned from Hades to Athens he learned the bad news (good news for child Helen) that the brothers of Helen, the Dioscuri (Castor and Pollux), had rescued and taken their sister back to Sparta.

After the death of his Amazonian wife Antigone, Theseus had married Phaedra, the sister of Ariadne, the woman he had once betrayed and with whom he had later become reconciled. Phaedra had given her husband two sons, Demophone and Acamas. Meanwhile Theseus' son by Antigone, Hippolytus, had grown into a handsome youth under the care of his uncle. He had become a devotee of Artemis, the goddess of hills and forests, spurning Aphrodite, the goddess of love and beauty. The incensed Aphrodite caused Phaedra to fall in love with her handsome stepson. When Hippolytus scornfully rejected the advances of his stepmother, she committed suicide without forgetting to write a suicide note naming the innocent Hippolytus as responsible for her death and for betraying the honor of his father.

The enraged Theseus appealed to the sea-god Poseidon (one of his fathers) who sent a monster that frightened the horses drawing the chariot of Hippolytus. The horses went berserk overturning the chariot dragging along the youth who was trapped in the reins. Theseus, meanwhile, had learned the truth of the matter from an old servant of Phaedra; and he rushed to save his son's life, only to find him at the point of death. The poor Hippolytus expired in the arms of his grief-stricken father after learning that his honor had been vindicated.

This incident was the beginning of end for Theseus who began to lose his popularity among the Athenians who had once adored him. His former heroic deeds and services to the state were forgotten, and insurrections and rebellions began to surface all around against his rule. Theseus finally abdicated his throne and took refuge in his estate on the island of Sycros. Here he was betrayed by the king of the island, Lycomedes, who in the guise of friendship took him to the top of a cliff and murdered him by pushing him off the cliff into the sea.

This was the tragic end of the life of one of the greatest Greek heroes and noblest of Athenians. Later generations have recovered his sullied memory, extolling his many brave deeds, and they have also restored his honor that had been besmirched by the fatal flaws in his monumental character.

 

 

 

 

 

Wednesday, January 23, 2013

Tales from Greek Mythology


Cadmus: Founder of Thebes

Cadmus was the son of Agenor king of Tyre and his queen Telephassa, and the brother of Europa (after whom the continent of Europe is named), as well as of Phinix, Cilix, and Thasus.

The chief of the gods Zeus was smitten by the beauty of Europa. He decided to either seduce or ravish her, which was the same thing as far as the gods were concerned. One day when Europa and her fellow nymphs were gathering flowers, Zeus came to her in the guise of a tame white bull and began to graze along with the herd of her father Agenor. Europa mounted the charming white bull after affectionately stroking its flanks. Zeus the bull promptly ran off with Europa on his back and, swimming through the sea, arrived in Crete where Europa realized that she had been abducted by none other than the chief god himself. To make a long story short, Europa became the first queen of Crete.

Europa was the apple of the eye of King Agenor and he was devastated at the news of his daughter's mysterious disappearance. He entrusted his sons with the mission of finding Europa, charging them never to return without his beloved daughter. The queen Telephassa also accompanied her sons. They searched far and wide for Europa without getting any clue to her disappearance. Unable to find his sister, Phinix gave up the quest and settled in a place which was said to have been later named Phoenicia after him. Europa's brothers Cilix and Thausus likewise gave up the search for their sister and settled in regions founding cities that were also named after them: Cilicia, in Asia Minor; and Thasos, on a large island off the coast of Thrace.

While his brothers dispersed in search of Europa, Cadmus along with his mother settled in Thrace where Telephassa soon died of grief at the loss of her daughter. After performing the last rites of his mother, Cadmus went on a pilgrimage to Delphi to consult the Oracle of Apollo concerning the whereabouts of his sister. The oracle advised him to give up his search for Europa, but instead to assume the duty of founding a new city. He was instructed to follow a heifer he would find in a field to wherever it would lead him and build a city on the spot where the heifer would stop. Sure enough, Cadmus soon found the young cow he was to follow among the herds of Pelagon, king of Phocis. After praying to Apollo Cadmus followed close behind the heifer to Boeotia where, after crossing the shallow stream of Cephisus, it sank to the ground in fatigue upon the plane of Panpoe. 

Having found the place where he was to build the city of Cadmea, later to be called Thebes, Cadmus decided to sacrifice his guide the heifer to Athena, goddess of heroic endeavor. For that purpose he sends his companions to fetch pure water for the libation. They found the purest water in a lovely spring (later called Dirce or Castalia) flowing through a thick virgin grove. As they were scooping up the water with their vessels, a fierce serpent-like dragon, guardian of the sacred spring, emerged from the cave nearby. The dragon happened to be the offspring of Ares, the Greek god of vicious warfare and bloody slaughter. The horrid serpent, with its crest-like head and venomous scales shining like gold, had a vibrating triple tongue and a triple rows of fangs with which it slaughtered all the unfortunate companions of Cadmus.

When his companions failed to return, Cadmus went looking for them, and soon came face to face with the enraged dragon. Unperturbed, Cadmus attacked the malevolent monster and, after a fierce struggle, managed to slay it. Cadmus then sacrificed the heifer to Athena which immensely pleased the goddess, who told him to saw the teeth of the dragon and plant half of it in the ground. As soon as Cadmus had done so, a host of fierce warriors appeared out of the ground and, before Cadmus could engage them, the armed men began a ferocious and bloody battle among themselves. At the end of the vicious fight only five warriors were left alive who made peace among themselves. The five, styled the "Spartoi" ("sown men"), were named Echion, Udaeus, Chthonius, Hyperenor, and Pelor. They subjected themselves to Cadmus and helped him to build the city of Cadmea (the city was named Thebes in honor of Thebe, wife of the brother of a later king, Amphion). In ancient times, the noble families of Thebes claimed their descent from these five Spartoi.

The god Ares was outraged that his son, who was sacred to him, was killed by Cadmus. He punished the valiant hero with servitude for a period of eight years, after which Ares not only forgave Cadmus but also gave him the hand of his daughter (by Aphrodite, goddess of love) Harmonia in marriage. The wedding was solemnly celebrated in Cadmea in the presence of all the gods of Olympia. Cadmus gave his lovely bride a wedding present of an exquisite "paplos" (full-length garment worn by ancient Greek women) made by Athena, and a necklace made by Hephaestus (god of technology); the necklace was to have fatal consequences for Cadmus and his family as well as for the city of Thebes.

Harmonia bore Cadmus four sons, Autonoë, Ino, Semele, Agave, and Polydorus, as well as four daughters, Ino, Semelē, Autonoē, and Agavē. Semele later became the mother of Dionysus, the god of wine. Despite Ares forgiving him, the curse of the killing of the god's sacred son, the dragon, clung to Cadmus. That, as well as the malevolent influence of the Hephaestian neckalce, pursued the fortunes of Cadmus and  brought death and tragedy in the his family's life. His daughters, Semele and Ino, as well as his grandchildren, Actaeon and Pentheus, perished miserably. When dissension and civil strife assailed the city he founded, Cadmus abdicated his throne and, along with Harmonia, settled in the land of the Enchelians who made him their king. The Enchelians, who were engaged in a war with the Illyrians, conquered their foes under the leadership of the valiant Cadmus.

Cadmus had another son called Illyria while he was living among the Enchelians. However, the misfortunes and tragedies in his family continued to trouble him profoundly. He began to reflect in his mind that the life of a serpent would be immensely preferable to his miserable state of existence. As soon as he began to think along these lines, a spontaneous metamorphosis took place in him and Cadmus was transformed into a serpent. So the sacred dragon of Ares, whom he had slain, had its final revenge. Harmonia prayed to the gods to be allowed to share her husband's fate and was also turned into a serpent. Taking pity on them, Zeus carried them to the Elysian Fields, the abode of those mortals fortunate to be favored by the gods.

Cadmus is credited with introducing the art of writing into Greece: an art he is said to have borrowed from the Phoenicians. The legendary story of Cadmus has given the phrase "Cadmean victory" to the language (like the "Pyrrhic victory"), which points to the often illusory victories gained by mortals that only leads to further trouble and misery.


















Tales from Greek Mythology


Athens: How It Got Its Name

The name of Athens is derived from the name of the Goddess Athena, who is regarded by the people of Athens as the patroness of the city. There is a charming story in Greek Mythology about the origin of the city's name.

Many of the gods of Olympus were enamored of the piece of land that later became the city of Athens, and all the gods wanted to name the city after their own names. Their contention reached such a pitch as to end in a bloody fight. The dispute reached the ears of the chief of the gods, Zeus, who decided to resolve the issue. He decreed that whoever would do the most beneficent thing for the city would have the city named after him or her. Zeus also appointed the first king of the city, the half-man, half-snake, Cecrops, to be the arbitrator of the dispute.

The gods competed spiritedly to be the greatest benefactor to the city. But only two of them reached the final round: Poseidon, the god of the sea, horses, and earthquakes; and Athena, the goddess of wisdom and heroic endeavor. Poseidon was the brother of Zeus and the uncle of Athena who, having issued from the head of Zeus was his daughter.

Poseidon was the first in the fray. He struck the earth with his trident which caused a spring of water to gush forth from the ground. This signified that he was offering the citizens of the city success in war at sea as well as on land. However, the people were not exactly enchanted with this "gift," as the water from the spring tasted salty, just as the waters of the sea over which Poseidon presided.

Next contender was the goddess Athena. She planted a seed in the ground, which sprouted forth to become a lovely olive tree. This signified to the citizens that Athena was giving them the gift of peace and wisdom, as well as food (olives), oil, and firewood. With one voice they loudly acclaimed Athena as their benefactress and patroness. This is how the goddess Athena got the everlasting honor of naming the city after her. When in later times money was invented in Athens, the people embossed the picture of Athena on one side of the coin, drachma, and on the other side, the picture of an owl, a bird associated with the goddess.


Thursday, September 27, 2012

Religion around the world






Sri Lanka – Religion


General
Buddhism is the predominant religion of Sri Lanka, practiced by about 70 percent of the population most of whom belong to the Sinhalese ethnic group. The relatively secular Constitution of Sri Lanka gives Buddhism the “foremost place,” but full religious freedom is granted to other religions.

The other major religions of Sri Lanka are Hinduism (15 percent), Christianity (8 percent), and Islam (7 percent). Buddhism and Hinduism (with their common origins in India) have the greatest influence on the political, economic, and social life of the country.

Hinduism is practiced by the Tamil ethnic group and it is the predominant religion in the northern part of Sri Lanka. Most Christians are found in the West while Muslims are concentrated in the East.

Sri Lankans follow the Theravada (Doctrine of Elders) school of Buddhism. While Sunnis comprise the majority of Muslim population, there is also a small Shia minority. Roman Catholicism is the predominant Christian group representing almost 90 percent of all Christians. There are also Anglicans, mainstream Protestants, and evangelical Christian groups like Seventh Day Adventists and Jehovah’s Witnesses.

Theravada Buddhism is the oldest and most conservative school of Buddhism as opposed to later schools like Mahayana (“the great vehicle,” popular in China) and Vajrayana (“the Diamond Vehicle,” found in Tibet). There are no sects in Sri Lankan Theravada, but the 20,000 monks of the Sangha (communion of Buddhist monks) come under three “orders,” which is sub-divided into “families”: Sivam Nikaya (6 families); Amarapura Nikaya (23 families); and Ramanna Nikaya (2 families). There is no hierarchy in the Sangha but elders are highly revered.

The basic tenets of Buddhism are profound in their simplicity and are stated in the “Four Noble Truths” enunciated by Siddatha Gotama (Pali. Siddhartha Gouthama in Sanskrit) who became the historical Buddha or “the enlightened one,” in the sixth century B.C. They are: 1. Existence is dukkha (suffering); 2. The cause of dukkha is trishna (craving, attachment); 3. There is the state of nirvana, which is the end of all suffering: liberation, enlightenment, and the “extinction” of personality and personal desires. 4. The way to end all dukkha and achieve nirvana is through the practice of the Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right awareness, and right concentration.

Buddhists, like Hindus, believe in karma – the total effect of action and conduct during several lives creating the destiny of the individual – and samsara – the idea that living beings are inescapably trapped in a cosmic juggernaut of continuous cycles of birth-death-rebirth due to their karma. The concept of karuna (compassion) is an integral part of the Buddha’s teachings, the motive force for all his actions, and the main virtue he expected of his followers.

Buddhists give much importance to meditational practices and the observance of moral precepts. For lay Buddhists, who may be unable to practice difficult meditational methods, acquiring “merit” through moral actions is prescribed as the way towards enlightenment. 

Interestingly, the Buddha had nothing to say about God, and the ultimate aim of this rational religion is to end misery by becoming enlightened, like the Buddha. The non-theistic Theravada is the earliest and strictest school of Buddhism and subscribes to the Buddhist canon of the tipitika (the “triple basket” of early Buddhist scriptures) which was originally written in the now-extinct Pali language.

Contrary to popular belief, vegetarianism is not an essential feature of Buddhism (the Buddha himself ate meat and probably died of meat-poisoning), but many Mahayanist schools criticize the Theravadins for breaching the principle of karuna by eating meat.

Buddhism is a non-theistic religion and the Sinhalese do not worship the Buddha but venerate and celebrate his memory. Sri Lankan Buddhists are very proud of their version of Theravada and Sinhalese monks are known to make disparaging jokes about their counterparts in Vietnam, Thailand, Cambodia, and Indonesia. Hindus are generally more devout and worship their pantheon of gods. Curiously, Hindu gods are sometimes appealed to by Christians, and even some Muslims, in emergencies. Roman Catholics are devout but restrained in their religious practices.

It is sometimes difficult to determine whether the conflict between the Sinhalese and the Tamils is caused by ethnic rivalry or religious animosity. The violent and bloody conflict itself has created a wedge between Buddhists and Hindus. The Sri Lankan military has bombed many Hindu temples during their campaign against the Tamil Tiger guerrillas (LTTE). The LTTE, in its turn, has confiscated Muslim lands, homes, and businesses, threatened them with death, and forced them to pay punitive taxes in Tiger-controlled areas. The hijab (veil) worn by Muslim women has been attacked in the Northeast by Tamil Hindus. Evangelical Christians have been facing increasing hostility, due to their proselytizing activities, from Buddhist monks, leading media personalities, and government officials. In the early 1990s, a Seventh Day Adventist church was burned down, and there have been sporadic attacks against Christian spiritual retreat centers and workers by Buddhist monks and laymen.

Even though Sri Lanka’s constitution is supposed to be secular, it explicitly accords “foremost place” (if not special status) to Buddhism. There is no particularly strong secular movement in Sri Lanka like that in her giant neighbor, India. The lack of genuine secularism and pluralism in Sri Lankan constitution and society has been cited by the Tamil Tigers as the main cause of the present ethnic and civil conflict.

Certain religious superstitions exist in the reputedly rational religion of Buddhism, probably due to the influence of Hinduism or the Veddahs (the original forest-hunters of Sri Lanka who have been totally assimilated into the Sinhalese population). Buddhist children are usually made to wear an amulet called panchauda, made out of silver or gold and the symbolic representation of five weapons embossed on it: the bow and arrow, conch, sword, trident and disc or paara walalla. These symbolize the various aspects of the life of Buddha and are believed to protect the wearer from all evil. The Hindus believe the chanting of mantras (sacred, usually, monosyllabic words) has the power of creating positive effects on themselves or the environment.

Religious Clerics
All the major religions of Sri Lanka have their esteemed leaders and all of them have institutions for the training of their monks. Leader-monks of the Buddhist Sangha are accorded high reverence and wield considerable influence in society and the government. Many Sinhalese officials regard the Buddhist monks and the Sangha as providing the necessary “balance and stability” to the Sri Lankan version of a secular society.

The monks guide their Buddhist flock to earn merit through virtuous actions, one such meritorious act being giving financial support to the Sangha in general and the monks in particular. They attend to the death-rites of their lay followers but otherwise do not interfere in secular matters.

The Buddhist Sangha has many training colleges for monks, like the Saripuutha Educational College in Nittembura. In Polonnaruwa, the ancient capital of Sri Lanka, there is a place called Galyhare or the Cave of the Spirits of Knowledge, which has giant sculptures of the Buddha (reclining and standing), carved on an outdoor rock wall. Buddhist monks and students come here for meditation, and religious instruction is imparted to the students in this highly venerated shrine. The Lanka Bible College in the southern city of Peradenia, Kandy, is the island’s largest inter-denominational, evangelical seminary.

Sri Lanka’s clerics are not regulated by the state, nor do they receive any emolument or financial aid from the government. The Sangha is supported by their lay followers, especially the rich and famous and expatriates. Since the Sangha has great influence during election campaigns, their interests are always taken care of by the party in power.

Public Life
The monks of the Buddhist Sangha in Sri Lanka hold considerable sway over the public life of Sinhalese people. They not only act as role models but offer spiritual guidance to the laity. The highly organized (but not centralized) Sangha has control of much property and finance giving them a great deal of influence over society.

The Buddha is not worshiped as God in Sri Lanka but is venerated as an enlightened being and a model to which any one can aspire. The Sinhalese pay homage at dagoba-s and thupa-s (stupa in Sanskrit), which are large mounds built over places supposed to hold the relics of the Buddha or Buddhist saints. The laity works to acquire merit through virtuous actions like social service and pilgrimage to holy sites and dagoba-s. Supporting the Sangha and the monks financially is another way to acquire merit. Listening to the chanting of Pali scriptures (even if not one word is understood) is another religious custom among Sri Lanka’s Buddhists.

The most important Buddhist holidays are Vesak and Aruda. Vesak is celebrated on the first full moon day in May and commemorates the birth, death, and enlightenment of the Buddha. Aruda is the Buddhist New Year and is celebrated in Sri Lanka (as in other Theravada countries) three days from the first full moon in April.

Although Buddhism has a special place in Sri Lankan society, religious festivals of other religions also have the status of national holidays. Hindus celebrate Deepavali (the Festival of Lights) and Pongal (the Tamil harvest festival) with traditional pomp and fervor. Ramzan and Prophet Mohammed’s birthday are the major Muslim holidays. The Christians have Christmas, Good Friday, and Easter as national holidays.


Buddhism is not a ritualistic religion and there are no initiation ceremonies in it that mark one as a Buddhist. The traditional method of affirming one’s Buddhist identity is to chant in Pali the tiratna (triple gems); “I take refuge in the Buddha; I take refuge in the Dhamma (Cosmic Law or Buddha’s teaching); I take refuge in the Sangha.” Buddhists also have to affirm the five percepts (pañcasila): abstaining from killing any living creature; abstaining from stealing; abstaining from improper sexual activity; abstaining from telling lies; abstaining from all intoxicants.

The first trip outside the home of a new-born child is to the Buddhist temple on an auspicious day or full moon day. Death is also marked as a day of religious significance for the deceased as well as the survivors. It is the reminder of Buddha’s teaching on impermanence of phenomena as well as a passage to another life.

Government and Religion
The Constitution of Sri Lanka grants pre-eminent place to Buddhism, although it allows full religious freedom to other religions. It directs the government to safeguard and foster Buddhist shasana (teaching and way of life). The government considers Buddhism as a stabilizing and unifying force in Sri Lankan society.

Although the government does not interfere in religious affairs, there are various ministries in charge of religious affairs: Ministry of Buddha Shasana, Department of Muslim Religious and Cultural Affairs, Ministry of Hindu Religious affairs, and the Ministry of Christian Affairs.

There are no special religious caveats about which foreigners should be aware, but they should show due respect towards Buddhist and Hindu temples and shrines. They should also defer to Muslim sensibilities during Ramzan, especially in Muslim-dominated areas, by wearing conservative attire and refraining from excessive eating or drinking.

The laws of Sri Lanka are generally secular and follow the pattern of liberal democracies. The government is, however, attempting to bring in laws to “protect” Buddhists from conversions, especially targeted against the proselytizing activities of evangelical Christians. There have been strident expressions of hostility by Buddhist monks, government officials, and the Sinhalese media against conversions, which has resulted in the inciting of mobs to rampage against Christian workers and institutions.

Despite all this, the government allows all religions to practice their faith freely. There is even a tiny minority of Sikhs and Baha’is in Sri Lanka and there are no restrictions regarding the possession of the Bibles, other scriptures, or religious materials. Everyone is free to display his or her religious symbols or icons.
Other Religions
Sinhalese are mostly Buddhist and their attitude towards other religions is tinged with ethnic chauvinism. Religious tolerance in Sri Lanka has been fractured due to the long-running ethnic conflict between the Tamils and Sinhalese.The proselytizing activities of evangelical Christians have prompted the government to limit the granting of residence permits to foreign religious workers. There have also been attacks by Buddhist mobs (monks as well as laity) against missionaries and their institutions. The government is considering various legislation to rein in Christian Evangelism. Many Christians are also realizing the need to employ restraint in their missionary and charitable activities in the face of Buddhist hostility.

Postscript: This was written long before the total defeat and annihilation of the Tamil Tigers(LTTE), who had fought a decades-long, bloody civil war to create an independent Tamil Ealam (homeland). The story of that tragedy is yet to be written.


















Life Cycles






Japan – Life Cycle


The people of ancient Japan followed the Shinto religion, which placed a great deal of emphasis on the natural cycles of birth and death. The arrival of Buddhism from China reinforced the Shinto ideals of respect for and harmony with all living creatures and introduced the complimentary concepts of karma and reincarnation to the Japanese. Combined, these two schools of thought formed the basis for the modern Japanese worldview where each person is a part of a larger whole, even the smallest action is considered important, and respect is a complex and powerful social force.
Birth
Shintoism considers birth as the emergence of living phenomenon from the invisible to the visible, from darkness to light, and from nothingness to being, by some mystical life-force. According to Shinto mythology, Izangai and Izanami, primal spirits, gave birth to the Japanese islands. Izangai’s daughter, the sun goddess Ameratsu, is said to have given birth to Japan’s first king, from whom the imperial family of Japan claims its descent.

For the ordinary Japanese person, birth is considered a gift from their family’s tutelary spirit (Kami). The Japanese value children to such an extent that couples start calling each other Otoosan and Okassaan (Father and Mother) after the birth of their first child, never again using their first names.

Traditionally, children were swaddled in rags or pieces of old clothes worn by their mothers, because newborns were not considered pure at childbirth, and on the seventh day they were attired in ceremonial  kimonos (presented by their grandmothers) to signify their purification. Today, however, children are handled by the antiseptic hands of nurses and midwives in the sterile environments of hospitals.

Almost 100 percent of childbirths in Japan occurred in hospitals in 1999, compared to just 4.6 percent in 1950. Although hospitals are the most common places for childbirth, the Japanese also have the choice of using single-obstetrician clinics assisted by midwives. Japanese midwives do not conduct deliveries but only offer care and support before, during, and after delivery.

Ceremonies and celebrations regarding childbirth in Japanese culture start even before the delivery of the baby. In the Obi-wearing ceremony (Obi-Iwai), five-month pregnant mothers wear the Obi (a long white cloth) to ensure the safe delivery of their baby on Dog’s Day (as per the Japanese Calendar). Present-day Japanese women, however, substitute corset and girdle for the traditional Obi. On the seventh day after the child is born, the Japanese celebrate with an elaborate feast a ceremony called Ohichi-ya, where babies are given their first and last names. Omiya-mairi is held the first month after the baby is born, when a baby is taken to a shrine on its first outing, and where a Shinto priest prays for the baby’s well-being. On the hundredth day of the baby’s life, the first meal ceremony (Okui-zome) is held and the baby is given its first meal.

The Japanese have an ambivalent attitude towards abortions. Although children are valued greatly in this culture, many Japanese also consider abortion as a “sorrowful necessity.” Many parents conduct the Mizuko ritual in Buddhist temples in order to atone for the abortion and to pray for the propitious rebirth of the aborted child. Although the laws put some restrictions regarding abortions, it is practically available on request. Married women require the consent of their husbands to terminate pregnancies. About 30,000 to 40,000 abortions are conducted annually in Japan; and teenage abortions comprise eight percent of all abortions.
Childhood
From earliest childhood, Japanese children are taught the importance of being part of a group and working toward common objectives. They are taught the values of harmonious interaction with their peers and respect towards authority, even from pre-school. Individuality is discouraged and the values of honor, loyalty, and the necessity of ‘saving face’ are inculcated from a very early age. Children are taught at school to formally address their seniors as senpai and their juniors as kohai.

Before World War II, three generations of Japanese (grandparents, parents, and children) lived together in extended families. In today’s nuclear families, parents have the primary responsibility for raising their children. Many white-collar workers in today’s fast-paced Japan spend most of their waking hours in the office, leaving little time to spend with their families. Children of working parents have the choice of thousands of licensed and unlicensed day-care centers to look after their children.

Japanese children are taught the formal aspects of social behavior and etiquette from an early age. The importance of having emotional control even in stressful social situations is dinned in to them until it becomes second nature to them. Children are also taken to the innumerable temples and shrines to participate in the many festivals with their music, dances, and games for children. In today’s tech-savvy Japan, children also get an early introduction into video games, cell phones, and robotic pets and toys.

Children are considered as a gift from the family’s Kami and are therefore, highly valued. The Japanese view children as passive clay waiting to be formed (especially by their mothers) according to the esteemed values of their culture. Sons were preferred over daughters in traditional Japan and there usually existed a close psychological bond between the mother and eldest son. This preference is less prevalent in today’s nuclear families where there are still close emotional ties, but between mothers and all of their children.

Japanese parents give the utmost importance to education and children are enrolled in pre-school and kindergarten between the ages of three and five.

Japan has very strict laws against child-labor. Children under the age of 15 are prohibited from working and those under the age of 18 have many restrictions regarding the kind of work they can do.
Coming of Age
The Japanese have celebrated Coming of Age, Seijin no hi, from ancient times at the ages of 15 for boys and 13 for girls. Today, Seijin no hi is a national holiday celebrated on the second Monday of January by all men and women who reached the age of 20 in the preceding year. Celebrations take place in Japan’s towns and villages and involve men dressing up in suits and women wearing the traditional furisode (special type of kimono for unmarried women).
The coming of age of 20 years is also the legal age at which Japanese men and women can vote, drink, and smoke.
Dating and Courtship
Japanese boys and girls start showing interest in each other at the ages of 13 or 14 and dating usually starts around the age of 15. Initial interactions between Japanese boys and girls often take place via cell phone and the Internet or at school or social events. Many Japanese girls, despairing of meeting local boys, are turning to the innumerable dating agencies that have sprung up in Tokyo and other cities to find boyfriends.

Japanese girls (and their parents) also utilize the services of match-making agencies to find a suitable marriage partner. Combining elements of the traditional and the modern, women meet their prospective grooms in arranged settings, engage in dating and courtship for some time, and either get married or reject the match. About 15 percent of all Japanese marriages are arranged.

The Japanese do a lot of “mobile dating” and such dating sites are called deaikai, or “meeting sites.” Group dating is also very popular in Japan and is usually held at picnics, karaoke parties, amusement parks, and many other venues. Generally, boys initiate dating in Japan and, usually, they also pick up the tab.

Couples usually exchange text messages or emails until they know each other relatively well. Once they are comfortable with each other, they may engage in “date courses,” which are pre-planned series of shopping, sight-seeing, and dining activities, and which may culminate in spending some time at a “love hotel” (Japan’s rent-by-the-hour establishments offering privacy and space).

Japanese couples may spend three months to one year on courtship before they are ready to get married.

Reticence, emotional control under stressful conditions, and assertiveness are some of the male attributes valued in Japanese culture. These very attitudes, however, are creating a lot of friction among present-day Japanese couples and many relationships are breaking up due to lack of communication and women’s increasing assertiveness. Women were traditionally expected to be demure and coquettish, and they were also expected to look alluring without expressing any desire themselves. But today’s Japanese women are seriously undermining traditional perceptions about them. Women are becoming inconveniently assertive and divorces are increasingly and unquestioningly being accepted these days.

There is a prevalent but erroneous belief in Japan that blood type determines character. A person with type-A blood is supposed to be a carping and caviling kind of person, while types B and O are expected to be free-wheeling and driven, respectively. Initial conversations at dates may turn on your blood type and the right or wrong blood type may make or break your dating relationship.

Pre-marital sex was traditionally considered a taboo in line with the Confucian strictures against mingling of boys and girls after a certain age; but the increasing incidence of teenage pregnancies and abortions, and the existence of innumerable “love hotels” in all the cities of Japan, tend to indicate that Confucius is not being taken seriously these days.

Racially, Japan is a highly homogenous country and minority ethnic groups (Koreans, Filipinos, Brazilians, and Chinese) comprise only one percent of the population. Japanese set great store by their ethnic and racial purity and may not approve of inter-ethnic dating or relationships. However, many present-day Japanese men and women are turning to foreign (mainly Western) partners for dating.

As 70 percent of Japanese marriages are based on individual choice rather than arranged marriages (omiai), parental approval is becoming less important. In case of omiai marriages, a nakodo (match-maker) helps to find a suitable match for the girl/boy. There will be an initial meeting of the couple in the presence of both parents. The couple may see each other over a period of time before they decide to marry or part ways.
Marriage
According to Shintoism, marriage is one of life’s rites of passage. The traditional Shinto wedding ceremony symbolizes the marriage as a union of two individuals as well as the union of two families. Unlike in the West, love is not necessarily a major consideration in Japanese marriages. Many Japanese couples see marriage as a way of advancing their family honor as well as an institution to which children can be gifted by the kami-s.

On an average, Japanese men get married around the age of 28 while women’s average marriage age is 26.

The traditional Shinto wedding ceremony is called san san kudo (or “three times three” ceremony) which is usually attended by immediate family and friends. The newly-wed couple as well as members of both families exchanges cups of sake to signify the union of two people as well as two families. Weddings at churches (or church-like settings) have become the latest craze among Japanese couples. In these weddings, the bride and groom are costumed in full Western wedding regalia and exchange their vows under the watchful eyes of (sometimes) bogus priests.

The majority of marriages in Japan now are initiated by individual choice, and in the few arranged marriages (omiai) set up by a match-maker (nakodo), women have full and equal rights in deciding whether to continue with the courtship or to accept of reject the marriage.

Japanese women have a secondary status compared to men in public life. Traditionally, they were considered the uchi-no (of the inside) while men were considered the soto-no (of the outside). Many modern Japanese women, however, are interested in more of an “inside-out” status without any traditional limitations.

Japanese society highly esteems parental approval and guidance. Even in so-called “love marriages,” couples seek the approval (or at least the acquiescence) of their parents. In arranged marriages, parents are involved in all the steps of match-making: initial meeting, courtship, and eventually marriage.

Japan is known for the phenomenon of young people called “parasite singles” who live with their parents after they become earning participants in the work force. This is practiced even after marriage and many married couples live with either of their parents, especially in highly expensive metropolitan areas.

Japanese culture has always had an open and liberal attitude towards sex (more so than the West) that was never associated with sin or shame. Traditionally, men had more freedom regarding extra-marital relationships, which was considered a natural practice for them. The technological revolutions of the internet and the mobile phone, however, have apparently been a liberating factor for Japanese women that have led to an increase in extra-marital relationships among them.

Polygamy, as well as polyandry, is legally prohibited in Japan.

The Japanese constitution grants equal rights to men and women in marriage. Women have equal rights with men in all matters pertaining to marriage including property rights, inheritance rights, choice of domicile, and rights relating to divorce proceedings.

Traditionally, the break up of a marriage and consequent divorce caused a loss of face and honor. Perceptions have changed, however, and questions of divorce hardly raise an eyebrow these days. Approximately 27 percent of marriages end in divorce now, twice the rate of the 1970s.

Divorces can be obtained when there is mutual consent of the spouses, or unilaterally on several grounds including infidelity, malicious desertion, and serious mental illness. In the case of kyougi rikon (divorce by mutual consent), couples simply fill out the Divorce Form (rikon todoke, as opposed to kekkon todoke or the Marriage Form), put their thumb impressions on the todoke, and they are divorced. In the event of divorce, women have equal rights with men in matters like communal property, child custody, and maintenance and child support.

In Japan, custody of children is usually given to the mother and the father has little access to them, unless he is rich. Courts usually grant custody, not just to one parent, but to the family of that parent. Many fathers renege on alimony and child support and generally won’t even see their children for years, even decades.

Buddhism considers death as a passage to another (may be a better) life and widows have no dishonor attached to their widowhood. There is no objection, social or religious, to the remarriage of widows and they do not face any stigma or prejudices in modern Japanese society.
Professional Life
The minimum legal age for employment is 18 in Japan. Those under18 but above 15 can work in restricted spheres. Japanese citizens are absolutely free to choose any profession they like.

The typical workday for an average Japanese worker starts with a commute to the office in the country’s efficient but overcrowded transit system. They start the workday at a morning meeting where company rituals like group exercises or the chanting of inspiring company slogans are performed. Although the typical workday is from 9a.m. to 6p.m., most Japanese workers will arrive 30 minutes early and stay 30 minutes late. Lunch hour is usually taken between 11:30a.m and 1:30p.m. The bento (lunchbox) is generally brought from home or from a local convenience store. Executives in Japan’s demanding corporate environment work longer hours than their Western counterparts, many of them spending most of their waking life in the office.

Workers in Japan’s thriving economy were once assured of lifelong job security and “cradle to grave” benefits, but this situation is changing and companies are now “retrenching,” much to the consternation and indignation of older workers. More than a decade of recession, an increasingly aging population, the entry of more women into the workforce, and the slackening of traditional loyalties to the corporation (especially among the younger generation) have all contributed to the changing dynamics of Japan’s job market.

The Equal Employment Opportunity Law for Men and Women, revised in 1997 and implemented in 1999, guarantees complete gender equality to women in job recruitment, employment, access to specific posts, and promotions, and makes employers responsible for preventing sexual harassment in the workplace. Even though laws have assured them equality, women’s duties to the household often impair their economic aspirations.

In the initial decades of the postwar period, women’s professional life cycles were along the following lines: “office lady” to housewife to kyoiku mama (“education mother”: a mother who is determined to advance her children’s education at any cost). During this period the percentage of married women in the labor force has increased dramatically: from 38 percent in 1960 to 66 percent today. Many women who quit their jobs after child birth are now returning to the labor force once their youngest children are in school. Some married women with children are also accepting part-time employment in expanding economic sectors like wholesaling, retailing, banking, or insurance or are starting their own home businesses.

Many companies circumvent regulations prohibiting wage discrimination by instituting the ‘two-track’ system of employment: steering men toward high-paying managerial track and moving women into low-paying clerical track. As a result of this and many other practices, women’s median hourly wage is only 67.4 percent of men’s hourly median wage.

The official retirement age for men and women in Japan is 60, compared to the US retirement age of 65 and the average OECD retirement age of 64. Many Japanese work longer than that, even in to their 70s, and women are also not far behind.
Old Age
Japan's average life expectancy of 82 years is one of the highest in the world. One quarter of Japan's population will be 65 years or older by 2015 and this percentage will increase to 35 percent by the year 2050.

Old age in Japan was traditionally viewed as a period for relaxing, for socializing, and for being revered and cared for by one’s children and grandchildren. The increasing incidence of suicides among elderly people and the existence of temples where the elderly can pray for a speedy death are, however, evidence that a comfortable old age is not as easy to achieve anymore.

The economic recession of the past decades has blighted the hopes of many elderly Japanese for a hassle-free and comfortable retirement. Many see the need to keep on working but find it an uphill task because of employers’ preference for younger, less expensive, and more tech savvy workers.

That said, many elderly Japanese lead productive lives well into their 70s, 80s, and beyond, and there are many signs of respect for the elderly in Japanese culture. There is a holiday called Respect for the Aged Day. Buses and commuter trains carry messages exhorting passengers to give up their seats for the elderly. Grandparents are held in particularly high esteem.

More elderly people live by themselves or with their spouses away from their children these days (about 32 percent). The rate of elderly living with their children was 65 percent in 1985, down from 70 percent in 1970. The number of elderly living in old age homes tripled from 1970 to 1987.

About half of the elderly in Japan belong to "old people's clubs," which are situated in neighborhoods and supported by small government subsidies (if they have more than 50 members). Groups can be very active or can just organize occasional group trips. Other organizations for the elderly include rojin daigaku (elder universities), which offer courses in history, literature, crafts, and other topics. Many older people pursue hobbies like writing haiku, doing calligraphy, or folk dancing. Volunteerism is also popular and some volunteer positions can carry a small stipend (like minseiin welfare workers) or carry a degree of status.

The aging Japanese population has also required increased medical care. Nursing care alone is expected to increase by 50 percent over the next 20 years. In response, the government launched a program in 2000 to give long-term health insurance to the elderly and is offering subsidies on wheelchairs, reclining beds, and other home aids to allow the elderly to remain at their own or their families’ homes (so they can avoid more expensive nursing homes).
Death
In his account of the Second World War, Sir Winston Churchill wrote admiringly about the brave Kamikaze pilots for whom “death held no terrors.” For the Japanese, death does not have the terrifying aspect accorded it by most cultures around the world. Shintoism exhorts its followers to disregard death and focus on the gift of life. Buddhism considers death merely as a passage to another life and as an example of the Buddha’s teaching about the impermanence of life. The Bushido (code of the samurai) extols death as the glorious way to preserve one’s honor. Suicide by ritual disembowelment, known as hara kiri or seppuku, is highly regarded in Japanese lore. Japan also has one of the highest suicide rates in the world and, recently, several suicide clubs have sprung up on the Internet.

The dead are cremated according to Buddhist rituals. Bones are retrieved using chopsticks and passed around. The ashes are kept in an urn for 35 days, with non-stop incense-burning, after which they are buried. Shinto priests do not attend death ceremonies due to their indifferent attitude towards death.

The Japanese view of afterlife is a synthesis of Shinto and Buddhist beliefs. According to Shintoism, the soul (tamashii) wanders for long periods of time and finally becomes a kami (spirit or demi-god) after undergoing sufficient purification, and then resides in nature. For the Buddhists, death is just a passage to another life, and after many incarnations and the acquiring of merit, one’s “being” may reach final enlightenment, or nirvana, where the cycle of reincarnation ends.