Kyoto International Community House・京都市国際交流協会

Suntory Yamazaki Distillery

　　It's another hot and humid summer in Kyoto. Of course this is the case every year since the city is surrounded by mountains and situated in a basin, much like the bottom of a teacup. That's why many of Kyoto's citizens tended to love taking a quick bath before dinner to refresh themselves. After dinner they would find a cool place, perhaps along one of the city's riverbanks and enjoy a drink or two while playing shogi (Japanese chess) with friends. This was a typical summer's evening in times gone by, although nowadays you would be lucky to come across such a scene.
　　In Japan, as in most countries, summer is the best season for drinking. Maybe when you think of alcohol consumption in Japan, your mind conjures up an image of hardened sake (rice wine) drinkers. While this may not be entirely wrong, the Japanese have also had a penchant for fine whisky since its introduction into Japan.
　　The actual word - 'whisky' - is derived from uisge, which is an abbreviation of uisge beatha, Scots Gaelic (Celtic language of Scotland) for 'Water of Life'. The golden liquid first flowed into Japan from Scotland in the early Meiji period (1870') and soon found favor with the Japanese palate. Locally produced imitation blends even began to spring up toward the end of the Meiji Period (1968-1912). However, it was not until 1923 that successful wine producer TORII Shinjiro established the first (formally acknowledged) local distillery in Yamazaki, Kyoto, under the name "Kotobukiya" (now Suntory Co.). There, he employed TAKETSURU Masataka as distillery manager. He was a chemist who had recently returned from working in distilleries in Scotland where he had learnt the inner secrets of "real" whisky making. Taketsuru worked at the Yamazaki distillery for the next 10 years and saw it take off before leaving to startup his own company, Nikka Whisky Co. in Hokkaido. Today, both companies are at the forefront of whisky production in Japan, distilling a wide variety of blends.
　　A few months ago, some of the staff of Life in Kyoto (LIK) visited the Suntory Yamazaki Distillery, located almost halfway between Kyoto and Osaka. This is the same site of the original distillery built here in the early 1920's. On the day we visited there was a crystal clear blue sky. Flowers were blooming everywhere as we made our way up to the factory, hugged by mountains and beautiful natural surroundings. From ancient times, Yamazaki has been famous for its delicious water, one of the main reasons why this site was selected.
　　Suntory provides a free guided tour of its distillery facilities. As it was the first time for all of us to witness the process of whisky distilling, we were all a little curious. Entering the distillery room, the smell of alcohol was quite overwhelming, but not in an unpleasant way. As the tour progressed, I noticed how people began to relax, and wondered if it was not this initial agreeable aroma taking effect. I learned that 1 year in the life of whisky is equal to 4 human years. So when you look at a bottle of whisky and find its age written (in whisky years) on the label, you can also roughly calculate its age in human years. While a minimum of 4 or 5 years is generally needed for maturation, most types of whisky are said to enter their prime from about 8 years old, or 30 human years. Mind you, like many things, whisky only gets better with age.
　　We also passed through the large storage warehouse. Lining both sides of a narrow aisle were hundreds of casks of whisky, some dating back over 50 years. The wood from 100 year-old oak trees is used to make the various casks, and this helps give the amber color and mellow flavor of whisky. Inside, the air was cool and still. The temperature is not controlled by thermostat, but naturally remains at an optimum level for storing whisky. As we wandered, the pleasant silence was only occasionally broken by the voice of the guide.
　　Later we entered a small sampling room where we tried some of the newpot, or recently distilled whisky, which is transparent and looks like water. Its flavor was very smooth and light, much easier to stomach than full-bodied whisky. This is whisky that is yet to be blended. Before blending can begin, the blender must try each newpot of whisky and determine which type of cask it should be mixed in. This is because different casks produce a different flavor. Interestingly, as the blender must protect his/her sensitive palate for taste-testing, only light flavored food can be eaten, and every precaution taken not to catch a cold. Even the best jobs have their difficulties its seems.
　　After the tour finished, but before returning home a funny episode happened when we visited the sales room containing lots of old Suntory goods and whisky. Our editor, Tris, found a type of whisky called "Torys", which is written in katakana the same as his name (Toris). This is actually one of Suntory's popular brands of whisky from the 1960's, but is quite cheap as far as whisky goes. He seemed a little indignant at the price, but bought it anyway. I think he convinced himself that it will get better with age?!
　　It is commonly accepted that excessive drinking is a health hazard, and I'm not about to suggest otherwise. However, while I too am anxiously awaiting the development of "healthy alcohol", in the mean time, I recommend a visit to Suntory's distillery for a 'small' taste of Japan's whisky history. Just make sure you don't go there by car!

Suntory Yamazaki Distillery
Location: 5-2-1 Yamazaki, Mishima-gun, Osaka-fu
Access: JR Yamazaki sta. and Hankyu Oyamazaki sta.
Admission: Free, but it is necessary to make a reservation for the tour.
Reservations & Inquiries: 075-962-1423

C.Okajima

Water-World Series
Kyo-ryori: Simple, Natural & Artistic

　　Of the various types of Japanese cooking, Kyo-ryori (京料理) or Kyoto-style cuisine, occupies a pre-eminent position. Characterized by its beauty, subtle flavor, and fresh seasonal ingredients, Kyo-ryori has a long and engaging history. In Kyoto, the imperial capital for over 1000 years, an aristocratic society emerged and citizens became sophisticated judges of quality, particularly in the case of food. The fostering of high local standards saw Kyo-ryori develop into a refined art in flavor, texture and detail.

Humble Origins
　　The delicate and often elusive favor of Kyo-ryori is drawn from the Zen Buddhist notion that the taste of fine ingredients is best altered as little as possible. Fresh vegetables and various items made from soybean products are its main fare. There are, however, three unique ingredients that figure prominently in Kyo-ryori. Nama-fu (生麩), or fresh wheat gluten, its consistency chewy but tender, nama-yuba (生湯葉) or fresh bean curd skin, the soft tissue-thin sheets skimmed from the surface of simmering soy milk, and lastly, good quality water - drawn from local wells linked to natural underground rivers. Firstly, let's take a closer peak at the origins of fu.
　　Fu, like many other things, originally came from China and was brought to Japan in the Muromachi period (late 14th C. - 16th C.). The preparation and use of protein rich fu initially developed as part of the vegetarian cuisine that evolved in Buddhist temples. In the late 15th century fu first appeared outside the temple used in chaji (茶事) or full tea ceremony, which includes a meal called chakaiseki, the origin of kyo-kaiseki, traditional Kyoto-style food. It was not, however, until the early 19th century with the advent of broad cultural prosperity that fu became popular among the general public.

Making Nama-Fu
　　Nama-fu is made from gluten (protein remaining after starch has been removed from wheat flower), mochiko (餅粉: rice flour) and water. To make it, wheat flour is mixed with water and kneaded. After kneading, the dough is rinsed in water, then kneaded and rinsed again. To the gluten produced by many such repetitions, glutinous rice flour, yomogi (蓬: mugwort, a kind of Japanese herb) and awa (粟: millet) are added, and the mixture is then kneaded further. This generally takes between 30 minutes to an hour, depending on the temperature (season) and maker. After shaping into rolls it is dipped in boiling water, then placed in molds lined with wet cotton cloth and steamed for about 20 minutes.
　　Nama-fu can be eaten as is, but it is often added to soups or other hot dishes. It should be refrigerated as soon as possible after purchase and eaten within a day or two. Plain nama-fu can generally be frozen for up to a month without much damage to flavor or texture.

Making Nama-Yuba
　　Made from high quality soybeans and rich in protein and fat, yuba has widely been used in Zen temples since the medieval period. Like its counterpart fu, it is thought that it entered Japan from China at about the same time. The process of making nama-yuba involves first soaking and softening the soy beans in water (usually over night), which are then ground in a stone mortar and filtered through a cloth so that only the soy milk remains. The extracted soy milk is then heated and the thin film that forms on the top is removed using thin rods made of bamboo. This thin fresh film is called nama-yuba, and when dried it is called hoshi-yuba. As with nama-fu, refrigerate and eat no longer than a day later.

The Role of Water
　　In the production of nama-fu and nama-yuba, water of consistent temperature and quality must be used - some of the best of which is found right here in Kyoto. However, once in abundant supply, well water is increasingly a dwindling resource as wells continue to dry up. In recent times some producers have switched to tap water, but as its is affected by chlorine and other added chemicals, most producers have taken steps to remove or reduce these effects. For example, tap water is generally stored over night in large containers, helping to naturally disperse the smell and improve its taste. At Futo (麩籐), a well known nama-fu shop, they have introduced electrolytic or alkali ion water (water purified by electric current) as a new measure. With their well almost dried up and concerns over the cleanliness of the water that remained, it has proved to be an innovative move helping them attain something close to their original fu flavor. Of course technology cannot replace nature as easily as some might like to think. The unique flavor of well-water should not go unappreciated.

Kyo-ryori Delicacies
　　To speak of Kyo-ryori is to speak of Shojin-ryori and Kaiseki-ryori. Shojin-ryori is a vegetarian food found at Zen temples around the city, and Kaiseki-ryori is a refined style of cooking embodying the concept of simplicity, which can be enjoyed at traditional Japanese restaurants. Both have many dishes that are enhanced by the flavors of nama-fu and nama-yuba. For example, dengaku (田楽), which includes various types of grilled foods layered in miso sauce, fukumeni (含め煮) lightly flavored boiled vegetables in a dashi soup and wandane (椀種), often kayaku (mixed vegetable)-fu or fish dipped in dashi soup. Of course this is barely the tip of the iceberg.
　　If you want to experience the visual and mouth-watering delights of authentic Kyo-ryori and the many types of fu and yuba, you know there is only one place in Japan - right here in Kyoto. And so when you do, remember to silently thank the gods, as after all, it's the regions pure natural water and the many temples that have helped to make Kyoto cuisine a step closer to heaven on earth.

Where to find yuba and fu
Both yuba and fu (and numerous varieties) are available at most supermarkets. The following is a list of a few historical fu and yuba specialty shops and kyo-ryori restaurants.
Fu Shops:
Fuka (麩嘉) Kamigyo-ku, Nishinotoin-dori, Sawaragi-cho Agaru
(上京区西洞院椹木町上る)
Tel: 075-231-1584
Futo (麩籐) Shimagyo-ku, Wakamiya-dori, Rokjo Sagaru, （下京区若宮通六条下る）
Tel: 075-351-1180
Yuba Shops:
Yubahan (湯波半) Nakagyo-ku, Fuyacho-dori, Oike-agaru
(中京区麩屋町通御池上る)
Tel: 075-221-5622
Yubakichi (湯波吉) Nakagyo-ku, Nishikikoji-dori, Gokomachi Nishi-iru
(中京区錦小路通御幸町西入)
Tel: 075-221-1372
Kyo-ryori Restauants:
Garoku (雅六), Shimogyo-ku, Higashinotoin-dori Kamijyuzuyamchi Kado (下京区東洞院上数珠屋町角)
Tel: 075-344-0421
Izusen (泉仙) Kita-ku, Murasakino Daitokuji 4 (北区紫野大徳寺4 )
Tel. 075-491-6665 (lots of branches)

R. Hakamada

Grave Changes

　　August is the month for Obon or A Bon Festival (Festival of the Dead) in Japan. It is regarded as the most important period of the year together with the New Year's festive season. Buddhists believe that all the souls of the ancestors come home during this 3-day period (Aug. 13, 14, 15). As many people are followers of Buddhism, the worshipping of Buddha and ones ancestors has been passed down over generations. In Kyoto many of the formal functions of Obon are still observed, like cleaning altars and graves, making offerings of flowers or rice cakes and burning special incense. While this tradition has continued since the 7th century, the situation with regard to graves has greatly changed.
　　The origin of the present type of graves dates back to the Heian period (794 -1191). Based on Buddhist beliefs, graves were initially under the control of temples. Various storied pagodas were built as gravesites and objects of worship. Though there have been many different shapes of gravestones, kakuseki-to (角石塔) is still the most popular type. Most gravestones are made out of andesite and granite because of the fine finish they give.
　　Long ago, in the countryside where there was plenty of space, a hill was selected and used as a graveyard by each clan (interestingly, the size of the site used indicated a clan's power). Here, families could build their own gravesites and gravestones, and after the death of a member, their remains were buried and their names inscribed on the gravestone. Sometimes a person's name would be inscribed on their gravestone before they died, in which case it would be written in red ink, and later changed to black after their death.
　　The custom of cremation came to Japan with the introduction of Buddhism in the 6th century, after which both burial and cremation were legal. There were, however, two short intervals during Japanese history when cremation was legally forbidden. The first was a time (exact length unclear) during the Edo period (1603-1867) for religious reasons, and the second was (2 years) during the Meiji period (1868-1912) for political reasons.
　　When people began living in cities and were no longer afforded the luxury of large burial spaces, a family would purchase just one gravestone for the entire family, known as a goshibaka or 'shared grave'. The family name, for example, "the Tanaka family" would be written in the center of the gravestone. The ashes of each family member (in such cases it was the custom to cremate bodily remains) would thus be buried in the same place, their names added next to those who had passed away before them.
　　Japanese society has changed drastically since World War II. A military dominated system was replaced by a democratic constitution, and gradually increasing emphasis has been placed on the individual over the family. People have moved to cities in pursuit of better jobs, more economical and more convenient lives. All of this has had a bearing on how people have laid their loved ones to rest. Graveyards in the countryside have progressively stopped being used as people can no longer visit them regularly, while those of the cities have thus become even more over-crowded and gravesites smaller. In Japan today, over 98% of people who die are cremated. Because of this issue of minimal space, however, other options have emerged.
　　These days, if you want to get a grave with a headstone and encircling stones, as in the past, you should visit a temple or a headstone shop. Prices can depend on the size, quality and shape of the headstones, and transportation. In Kyoto, a standard price for a 90cm x 90cm grave site is said to be anything from \1,000,000 to \3,000,000, plus a maintenance fee of around \5,000 per year.
　　Most temples have had a communal charnel hall on site to house the ashes of those without their own graves. In recent times, such temples have built lockers or individual "apartments" for the ashes. They are very compact and clean, and there is a space for an altar above and for ashes below. Furthermore, they are easy to visit as they are indoors. There are various size lockers and as the prices are almost the same as outdoor graves, they are becoming a popular alternative.
　　Another option is similar to the previously mentioned goshibaka or group gravestone, but in case it is purchased by several people together, on which each person's name is inscribed. People who have no family grave or family relations still alive, for example, a second wife, a daughter-in-law who did not get along with her late mother-in-law, an unmarried or divorced person, etc., often buy this type of grave. The trend toward nuclear families and fewer offspring have spurred on this phenomenon.
　　Changes will continue to occur in the grave industry. There are even those who believe that graveyards and gravestones will gradually disappear in the future. While some people in foreign countries scatter the ashes of the dead in lakes or the sea, although legally permitted in Japan, it is still not very common. However, for the faithful it should not make a difference whether the ashes are in a grave, a small repository, or where else the person wishes to be buried or have their ashes scattered. In whatever way we choose to pay our respects, we, those who remain behind, should never forget those who have passed before us, and pray for their happiness in the next world.

Y. Matsuda