42 pages • 1 hour read
The motif of the “thousand cranes” not only lends its name to the novel’s title but features prominently through the course of the narrative. The first time that Mitani Kikuji sees Inamura Yukiko, he is struck by the kerchief that she carries—pink crepe with a white thousand-crane pattern. Thereafter Kawabata continually associates Yukiko with the motif of the thousand cranes; Kikuji refers to her as “the girl with the thousand-crane kerchief” (11), and repeatedly envisaging the thousand-crane pattern.
The thousand cranes references a Japanese superstition that if someone folds 1,000 origami cranes, they will be granted a wish. Seriously ill people are often gifted a thousand origami cranes strung into garlands to symbolize well-wishes for their health and recovery from friends and colleagues. The motif of a thousand origami cranes is therefore associated with good luck, hope, and new beginnings. In this way, the motif represents the freshness and positivity that Kikuji associates with the character Yukiko and the hope that a match between them would be a fresh start, healing and breaking away from the “poison” and twisted emotions of the past.
These three colors symbolize The Juxtaposition of Beauty and Ugliness. In Japanese culture, the colors red and white are commonly associated with beauty, with white symbolizing purity and clarity and red carrying connotations of value and divinity. The national flag of Japan carries these two colors. The women to whom Kikuji is attracted—Mrs. Ota, Yukiko, and Fumiko—are associated at various points through the novel with these two colors. For example, Mrs. Ota is linked to the white Shino vase and Fumiko to the red-tinged Shino cup. Red kimonos are traditionally worn to weddings whereas white clothes would traditionally be worn while mourning, creating a parallel between marriage and death and a link between beauty and loss. Flowers are a classic symbol of beauty, and while the flowers that Kikuji sends to Fumiko are white, the morning glory that he observes in his home is red.
In Thousand Cranes, the color black contrasts with the use of red and white through its association with ugliness. This is the color most commonly associated with the character Chikako, whose unattractive physical appearance reflects her “poisonous” personality. Chikako’s birthmark, which represents ugliness in the way it repulses and sickens Kikuji, is a symbol of Chikako’s own negative traits, and of the damage wrought by Kikuji’s father’s infidelity. The mark is described as dark and covered with black hairs. The negative connotations of this color are reinforced by the fact that Kikuji’s melancholic moods are associated with darkness and shadows, too; his final, unpleasant meeting with Chikako is entirely shrouded in darkness.
Throughout the course of Thousand Cranes, Kawabata describes a number of tea ware ceramics. The ceramics used in tea ceremonies are often valuable antiques. The long histories of the pieces used by the characters emphasizes the pedigree of the ancient Japanese tradition of the tea ceremony and of Japanese cultural traditions in general. The paraphernalia associated with the tea ceremony, in particular the ceramic vessels used in the preparation and serving of tea, are all vital to a proper appreciation of the artform. Typically, they are chosen carefully according to the guests in attendance, the season, and the other pieces in use. In Thousand Cranes, the relationships between characters, as well as the legacies and characteristics of individual characters, are symbolized by the numerous and specific items of tea ware that appear throughout the novel.
One example is the Shino water jar that Fumiko gifts Kikuji in memory of Mrs. Ota. The Shino comes to represent Mrs. Ota in Kikuji’s mind, its beauty reflecting the idealized version of Mrs. Ota that Kikuji remembers and half falls in love with after her death. The piece is habitually used as a vase for flowers rather than as a tea ceremony water jar as it was intended to be. This change in purpose shows the rapid changes occurring in mid-20th-century Japanese society and the threat that modernity poses to ancient traditions, should culture not be respected and preserved.
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By Yasunari Kawabata