Polly Barton.
Fifty Sounds.
London: Fitzcarraldo Editions, 2021.
New York: Liveright Publishing, 2022.
Book Information : Publisher UK;
Google Books;
Amazon.com.
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Author Information :
Translations :
- Tomoka Shibasaki, Spring Garden, Translated by Polly Barton, London: Pushkin Press, 2017, 2024.
[Publisher; Google Books; Amazon.com.]
- Nao-cola Yamazaki, Friendship for Grown-Ups, Translated by Polly Barton, Norwich, UK: Strangers Press, 2017.
[Publisher; Amazon.com.]
- Misumi Kubo, Mikumari, Translated by Polly Barton, Norwich, UK: Strangers Press, 2017.
[Publisher; Google Books; Amazon.com.]
- Aoko Matsuda, Where the Wild Ladies Are, Translated by Polly Barton, London: Tilted Axis Press, 2020; New York: Soft Skull Press, 2020.
[Publisher; Google Books; Amazon.com.]
- Kikuko Tsumura, There's No Such Thing as an Easy Job, Translated by Polly Barton, London: Bloomsbury Publishing, 2020.
[Publisher; Google Books; Amazon.com.]
- Misumi Kubo, So We Look to the Sky, Translated by Polly Barton, New York: Arcade (Simon & Schuster), 2021.
[Google Books; Amazon.com.]
- Mieko Kanai, Mild Vertigo, Translated by Polly Barton, New York: New Directions, 2023.
[Publisher; Google Books; Amazon.com.]
- Asako Yuzuki, Butter, Translated by Polly Barton, London: 4th Estate (HarperCollins Publishers), 2024; New York: Ecco (HarperCollins Publishers), 2024.
[Publisher; Google Books; Amazon.com.]
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Wikipedia Articles :
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A young British woman goes to Japan, learns Japanese, and, after years of studying the Japanese language, works as a professional translator. Through the device of essays about distinctive onomatopoetic Japanese expressions [see
Onomatopoeia and
Japanese sound symbolism] she tells the story of her life in Japan. Some of the onomatopoetic expressions are presented in a tone of neutral reportage about amusing or quirky curiosities of Japanese culture; and some arise in situations of cultural misunderstandings that inevitably occur to any foreigner in a foreign land; but many of the onomatopoetic expressions arise from deeply personal and highly charged experiences in the author's life in Japan. So, while the book has the appearance of focusing on a narrow aspect of the Japanese language, the book is mainly a very personal memoir.
In the penultimate essay she confesses :
"For a long time, and particularly of late, it has worried me that I don't love Japan in the way other people around me do; that all I really like is the language" (page 339).
After 10 to 15 years of experience in Japan the author decides to not make Japan her permanent home and returns to the UK, a decision she makes after much psychological distress. She says she had never felt homesick while in Japan and sincerely wanted to assimilate into Japanese society. What was the problem here? Why couldn't Polly and Japan get along?
There is no discussion of the traditional
culture of Japan in this book, no discussion of
Shinto, absolutely no explicit mention of
Confucianism, and
Buddhism appears only once in the second to last essay when a romantic partner of the author quotes a most banal Buddhist statement to the author: "The Heart Of The Buddha Is Not Greedy And Does Not Get Angry" (page 331). Barton considers this an intolerable insult.
Who could expect that a national culture has an effect on how individuals think about themselves and how they live their lives?
[Perhaps I should say explicitly what seems so obvious to me: that the author Barton is so thoroughly indoctrinated in the more extreme ideologies of Western liberalism and feminism that she was / is unwilling and incapable of assimilating into Japanese culture and society.]
Addendum, February 2025:
Another, more visceral, psychological, non-ideological, reason for Barton's alienation from Japan deserves recognition. Throughout her memoir she recalls occasions when acquaintances, friends, and strangers notice or call attention to her foreignness, the simple fact that she is not an ethnic Japanese person but something else. School children remark on her curly hair. Acquaintances and friends in various ways adjust their expectations of her because she did not grow up in Japan as an ethnic Japanese person. Towards the end of her memoir it sounds like Barton has become hypersensitive about her foreignness, her non-Japanese ethnicity, and is constantly on alert for interactions where others recognize her as not Japanese. Strangers on the street and in convenience stores stare at her.
One can watch any number of videos on YouTube, and in other media, of foreigners who are fluent speakers of Japanese describing their experiences, positive and negative, living in Japan. Many can and do marry ethnic Japanese people, have children, and live the rest of their lives in Japan [
example 1;
example 2;
example 3;
example 4;
example 5]. Clearly there is a range in people's ability to accommodate psychologically to their status as a non-ethnic Japanese person living in Japan.
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