Japan's Imperial Family: Its Role And Meaning In Modern Japan

Contemporary Review, Sept, 1999 by Raymond Lamont-Brown

As his reign develops Emperor Akihito's state responsibilities have increased. For instance the number of foreign ambassadors whose credentials he receives has grown to in excess of 124. The reception of overseas VIPs and his own visits outside Japan have expanded with the myriad national state functions.

The Emperor and Empress have chosen to support certain groups like environmental protection associations and spend time with people such as the handicapped. They are keen supporters of the Paralympic Games and make a point of handshaking or touching the disabled in a society where handshaking is not the norm.

The popularity of the Emperor and Empress amongst the majority of the nation which is middle class, is founded on four main factors. The Emperor is seen as symbolising democracy; he is perceived as a denizen of progress in science and technology; he is deemed to represent the modernity which has brought Japan prosperity; and, he is believed to incorporate all the factors that make the middle-class feel safe in their pursuit of their aspirations. His role is very much as the head of the perceived kazoku kokka (the family state).

In a modern world where Emperor Akihito perceives himself as a true constitutional monarch at the head of a forward-looking nation, his life and role is hedged with imperial paradox. For instance in April 1998 - before the Emperor and Empress set out on a visit to Europe - an imperial messenger journeyed from the Kyujo at Tokyo to the eighth century imperial capital at Nara to inform the deified spirit of Tenno Jimmu - Japan's mythical first emperor - at the sacred Unebiyoma tumulus of the Emperor's itinerary and overseas business. On 3 April each year Emperor Akihiro personally gives veneration to Jimmu at the Koreiden (State Hall) in the ceremony known as Jimmu Tennosai, within his role as the nation's high priest. Thus he emphasises his mythical genealogical roots back to the Sun Goddess, the Great Foundress of the koshitsu (Imperial House).

On 23 November too, Emperor Akihito, clad in shimmering white and purified in body and spirit, approaches the Shinkaden (Deity Venerating Hall) to give veneration to the Sun Goddess and parade her sword, jewels and mirror, the Imperial Regalia. The Emperor then communes with the goddess in mystic ritual and a sacrament of rice and rice wine. This is the sacred ritual the Daijosai. In this way the Emperor and the nation are deemed invigorated for a year in body and spirit. And herein is the paradox; although the Emperor celebrates all this in private he juxtaposes his democratic, constitutional and state roles with the supernatural.

Emperor Akihito comes under regular pressure from three socio-political groupings. First there are those, largely within Japan's main political parties, who wish to manage him for political advantage. The ex-Liberal Democrat Sori-Daijin Yasuhiro Nakasone (who was Premier 1982-87) is a good example to cite in this connection. He is amongst those who believe that all 'American influence' should be removed from the constitution. They consider the idea (as stated in the 1946 Constitution) that the Emperor 'derives his position from the people with who resides sovereign power' is not the true Japanese way. Their opponents counter that to expunge this concept would compromise the Emperor's position.