I passed by the beach
At Tago and saw
The snow falling, pure white,
High on the peak of Fuji.
-Akahito Yamabeno (Rexroth 61)
This poetry describing Mount Fuji is written in the 8 century in Japan. Needless to say, Mount Fuji is the biggest and most famous mountain in Japan. In June 2013, Mount Fuji was granted World Heritage status because of the cultural influence for arts and religions (“Fujisan”). Japanese people have admired Mount Fuji and described it in literatures or pictures because of the grand figure of Mount Fuji. Some of arts about Mount Fuji are very famous in the world, for example, Hokusai’s “36views of Fuji (Hugaku sanjyurokkei)”. For that, foreigners tend to associate Japan with Mount Fuji. While Mount Fuji has been a source of artistic inspiration, Mount Fuji has had an aspect as sacred sites. Around Mount Fuji, there are many shrines to worship Mount Fuji. Furthermore, Japanese people around Mount Fuji have treated it as sacred mountain since ancient times. In Jomon era, some settlements around Mount Fuji had facilities for a ritual. In Edo era, the pilgrimage to Mount Fuji became a big movement within people in Edo. It is able to say that Mount Fuji is a enormous religious facility.
It seems good that Mount Fuji has been listed in World Heritages, but Japanese people, especially people around Mount Fuji have to consider what the name of world heritage brings. UNESCO world heritage registration of Mount Fuji consequently gives bad effect to Mount Fuji because on behalf of economic effects, environment and culture are in danger.
In general, the name of “World Heritage sites” has very large influence on economy around the heritage. The influence can be evaluated by calculation of econ...
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...d Source of Artistic Inspiration - UNESCO World Heritage Centre.” N. p., n.d. Web. 22 Jan. 2014.
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In his 1996 chapter of “The Grand Shrines of Ise and Izumo: The Appropriation of Vernacular Architecture” of the Architecture and Authority in Japan, William Howard Coaldrake explores the history and the purpose of the Grand Shrines of Ise and Izumo.
It is a sad comparison to the past John Muir, who first documented Yosemite Valley, to today’s reality. The condition of Yosemite National Park should be introduced to the American public in order to protect its historic beauty and significance, eliminate current pollution, and prevent future repercussions. In
Rosalie Schwartz analyzes tourism during the Twentieth Century in Cuba. She focuses mainly on the 1920s, 1950s, and then ending with the 1990s. In the introduction, Schwartz briefly describes and makes the point that her research is based not on the history of tourism, but that tourism as history is the focal point. She looks at tourism from the aspects of behavior, attitudes, and cultures that influenced tourism in Cuba. Schwartz’s historical issue gives attention to the impact that Cuba’s tourism had on the social change that would leave an everlasting impact on the culture, behavior, and country as a whole.
Although concerns about cultural appropriating cultural objects such as bindis, war bonnets, and kimonos have been receiving more attention, the effects of cultural tourism of modern Asian subcultures has been relatively ignored. This lack of attention may be due to the assumption of modernity as Western or a lack of an object that bears significant cultural meaning to the ethnic culture as a whole. However, if the potential effects are left ignored, cultural tourism of modern Asian subcultures may perpetuate harmful constructions of race. The visual analysis of Gwen Stefani and Avril Lavinge’s cultural appropriation of Harajuku culture reveals that it not only reaffirms Asian American female submissiveness and Asian American invisibility, but it also constructs meanings of race and whiteness that excludes American cultural citizenship from Asian Americans.
There are comparisons to Mt. Fuji and Mt. Utsu while they represent the waiting for his love or the beautiful vision that the man sees in his dreams with his love respectively (75-6). Such images of the scenery as seen alongside the desires or longing of those who write the poems are examples of how the poems are used to strengthen the narrative prose. Without the poems, the narrative prose in either the monogatari or the nikki would simply be a story and the significance would be lessened as there would not be the personal impact emanating from the characters and their feelings since a reader would only be able to read the description of the events and not get a feel of the thoughts from any of the characters. In the very deep illustrations of the scenery, one can see that there are many characteristics to be found within the images of nature.... ...
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Although this extremely close connection of the individual with nature, the basic principle of Japanese gardens, has remained the constant throughout its history, the ways in which this principle has come to be expressed has undergone many great changes. Perhaps the most notable occurred in the very distinct periods in Japanese history that popularized unique forms of garden style—Heian (781-1185), and the Kamakura (1186-1393). Resulting from these two golden ages of Japanese history came the stroll garden from the former period and the Zen garden from the latter. As we shall see, the composition of these gardens was remarkably effected by the norms of architecture and the ideals of popular religion in these eras. Therefore, in understanding each garden style in its context, it is essential to also take into account the social, historical, and theological elements as well as the main stylistic differences.
In “Whose Culture Is It, Anyway? ”, Kwame Anthony Appiah begins by pointing out that some of the museums of the world, particularly in the West, have large collections of artefacts and objects which were robbed from developing and poor countries. He then raises a question: who owns these cultural patrimony and properties? Our first answer may be that since they make up the cultural heritage of a people, they belong to the people and culture from whom they were taken. Appiah has doubt about this and argues that if some cultural artefacts are potentially valuable to all human beings, they should belong to all of humanity. He thinks that when they make contribution to world culture, they should be protected by being made available to those who would benefit from experiencing them and put into trusteeship of humanity.
...p 25 Things In Japan Most Likely To Blow Foreigners’ Minds | RocketNews24. Retrieved February 9, 2014, from
Many folks think that Mount Everest and Mount Kilimanjaro are better places to visit than Mount Fuji, however, for the climber who wants the opportunity to see wildlife and the beauty of the natural skyscraper that Mother Earth grants us, Mount Fuji is the place to be. Mount Fuji offers beautiful year round sites and tourist attractions, as well as stations and restaurants that keep you busy on the long climb up the mountain. The mountain offers probably one the best mountain views in Japan, according to the ratings and number of times visited.
Prideaux, Bruce, Jerome Agrusa, Jon Donlon, and Chris Curran. "Exotic or Erotic - Contrasting Images for Defining Destinations." Asia Pacific Journal of Tourism Research 9.1 (2004): 5-17. EBSCO Hospitality and Tourism Complete. Web. 26 Oct. 2013.