Proxy Quitters

“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard.” Matthew 20:1

Kimura san* felt trapped. He desperately wanted to leave his job due to unrealistic expectations in his workplace, extremely long working hours and an unreasonable boss, but he found it very difficult to quit. He knew that such an action would immediately prompt an awkward confrontation with his supervisor who, along with the company, would apply enormous pressure on him to suck it up and continue. Therefore, Kimura san chose an alternative route. He engaged the services of a particular company to take care of such unpleasant details by hiring them to resign on his behalf. In taking this step, Kimura san had entered into a contractual relationship with what is now known as a taishoku daikō (退職代行), or a “proxy quitter.”

Unlike previous generations of workers who usually were committed to lifetime employment with a single company, younger Japanese are now leaving their jobs in increasing numbers. The recent pandemic served to escalate this trend. Coupled with a steadily shrinking workforce, the balance of power between employees and employers has gradually shifted to the employees’ favor. Despite these changes in circumstances, however, the natural tendency of Japanese is to avoid confrontational situations. Terminating one’s employment would likely lead to a pathway full of uncomfortable conversations and unpredictable outcomes, something to be avoided at all costs. This scenario is where the taishoku daikō enter the picture by serving as an important middle man between an exasperated worker and a company hierarchy with completely different objectives.

New startup companies like Mō Muri, translated “I can’t take it anymore,” now offer a service that benefits such disgruntled workers and provides a helpful passage through the potentially explosive minefield of traditional, cultural and personal hazards. For a reasonable fee of up to ¥50,000 (approximately $350), a professional will be dispatched to the employer and quit on the worker’s behalf, saving face and a potential ugly confrontation for both parties. Taking this unusual course of action is still relatively rare in Japan and is largely restricted to a younger demographic, but perhaps this new social trend will begin to decline as companies become better at compensating and supervising their employees.

The drastic action of hiring a proxy quitter usually arises from an acrimonious or unsatisfying relationship between a seemingly unreasonable boss and a disgruntled employee. On one occasion in the Bible, Jesus used a comparable analogy to describe the kingdom of heaven, introducing radically new values and actions that were quite incongruous with standard business patterns and expectations. In Matthew 20:1-16, he described a landowner, representing God, as paying all of the hired laborers in his vineyard a full day’s wage regardless of the hours they worked. Through this simple but profound parable, Jesus cast a spotlight on the almost scandalous generosity of God, going far beyond traditional applications of fairness rooted within normal contractual relationships. In economic and social constructs where everyone is typically preoccupied with their personal rights, Jesus spoke of a higher way, pointing to a radically different kingdom where “the last will be first, and the first last (v.16).” Just a few days later, Jesus surrendered his life as the supreme example of God’s unmeasurable generosity by becoming our proxy on a cross. Like Kimura san, we were trapped, not by our work circumstances, but by our own sin. We needed a “middle man” to intervene for us. His name is Jesus.

*Fictional character

Teachers

“Not only was the Teacher wise, but he also imparted knowledge to the people.” Ecclesiastes 12:9

Teacher

In 1984 a surprisingly popular film, The Karate Kid, hit the theaters with a unique storyline centered on a confused American teenager who was trained in karate by an older Japanese man using rather unconventional methods. While the movie was certainly entertaining, it had an additional impact of introducing the Japanese concept of “sensei” to American culture. In his role as a sensei, Mr. Miyagi passed on his knowledge of karate to his young apprentice, who in turn slowly grasped not only martial arts skills, but how a Japanese sensei is quite different from a normal teacher. In general terms, a sensei is used as a title of respect for someone who has accumulated extensive training and knowledge in a particular skill or art form and then passes on that expertise to a willing learner.

The literal translation of sensei (先生) is a “person born before another,” which gives way to the wider meaning of “one who comes before.” This broader application of the term implies a mutually understood relationship where one member is regarded as a superior and the other as an inferior. This disparity in status is not grounded in intrinsic worth, but rather, on the possession of certain skills, experiences and knowledge. When the word sensei is actively employed across various social, artistic, religious and financial constructs, it usually includes doctors, pastors, musicians, traditional craftsmen, politicians, martial arts instructors, experts in tea ceremonies and, of course, educators.

The opposite word for sensei is deshi, who is regarded as the student or apprentice in the instructional relationship. However, there are times when these relational or social lines are not clearly fixed but are contingent upon peculiar circumstances. For example, when we studied at our organization’s Japanese language school, we respectfully referred to our teachers as sensei. But if the teacher was a Christian and we attended the same church, he or she would dutifully acknowledge us in public as sensei because of our pastoral training and position. We were both sensei, but only within certain contexts. In the course of ministry, we sometimes pushed back against this somewhat artificial divide when applied to clergy and laity. We frequently encouraged church members to drop the honorary suffix of sensei when referring to us but due to deeply established patterns, many found such changes to be very difficult to implement. Perhaps The Karate Kid best captures these traditional nuances in a couple of widely used quotes by Mr. Miyagi who attempts to explain his sensei role to his new pupil in fractured English.

“No such thing as bad student, only bad teacher. Teacher say, student do.”

“We make sacred pact. I promise teach karate; you promise learn. I say, you do, no questions.”

Inherent within the concept of teacher in nearly every culture are the elements of instruction and authority, which are embedded in a mutually understood relationship. This important role can then be readily applied to God Himself who is depicted as a teacher by the patriarch Job in confronting the criticisms of his so-called friends (Job 36:22). Since God is the Creator and sustainer of this universe, it naturally follows that He is uniquely qualified to instruct us in how to successfully live within His perfectly established parameters. However, God also chooses to delegate this role to others who can instruct us in godliness based upon their understanding of His Word and their spiritual character cultivated in their personal walk with God. Among these recognized sensei in the Bible is the one who is aptly referred to as “the Teacher” in the Book of Ecclesiastes and commonly identified as King Solomon. (Ecclesiastes 1:1) Solomon certainly had authority as the King of Israel, but his deep understanding of the things of God and his willingness to pass that wisdom on to others set him apart from the other kings who followed. Sadly, Solomon eventually disqualified himself as a teacher as he strayed from the precepts he had taught others. We must choose our sensei carefully and follow in God’s ways.

Education

“The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction.” Proverbs 7:7

Education

Our first apartment in Japan was located near a number of schools, which provided a bird’s eye view of Japanese school life. From our strategic location, we observed high school students wearing smart uniforms, groups of elementary children shouldering identical backpacks, lines of cute preschoolers in their distinctive attire and student athletes zealously practicing on the nearby playground. Before too long we began to experience some of the different aspects of Japan’s unique educational system on a personal basis when we enrolled our oldest child in the local preschool the following spring, when the school year begins.

We soon discovered that conformity, or doing things together is an obvious value, but it can potentially squash individual initiative and ideas. Rote memorization seems to be a common teaching tool which can, unfortunately, undermine creativity and independent thinking. Despite these flaws, the Japanese educational system is outstanding on a whole and superior to many of its counterparts in the West. We particularly appreciated the focus on morality and ethics in the classroom, though the shame culture often used to enforce such standards had its share of drawbacks. Equally impressive was the utilization of both students and staff alike to clean the schools rather than employing an army of janitors and this also served to teach responsibility to young people.

As students moved into higher grades, competition becomes more intense to enter into prestigious universities in Japan, which leads many parents to enroll their children in cram schools or a juku (塾). Theoretically, this extra work outside of the classroom will help them better prepare for entrance exams. While this objective is understandable, it tends to foster accumulated stress, longer days, and overly tired students. Any spare time in this rigorous schedule is often absorbed by membership in a school club known as a bukatsu (部活動) that centers on sports or cultural activities. Participation in these bukatsu can be very demanding, but they teach important team skills and provide an alternative outlet to the rigorous routine of studies.

A key element in reaching overall educational objectives is the unquestioned authority of teachers who help enforce the many rules that regulate a variety of matters such as clothing, makeup, hair, body piercings, dating and cellphones. But the teachers and administrators have their own set of challenges to deal with as they are routinely transferred every few years within their prefectural school district, creating a considerable amount of instability in their personal lives.

Education is an important common objective no matter where one lives, but there are a wide variety of opinions regarding what methods should be utilized and what subjects should be taught. However, everyone acknowledges that the accumulation and application of knowledge is essential for the successful continuity of a culture and its people. The Bible also recognizes the importance of learning, but it departs from most educational models with regard to its primary objective and starting point. This difference is identified in Proverbs 7:7 where the author wisely notes: “The fear of the Lord is the beginning of knowledge.” Of course, all worthwhile knowledge and education is not limited to just the spiritual realm, but there is an interconnectedness between the spiritual and the physical worlds that should not be overlooked as we strive to know more and pursue success. As the author of Proverbs points out, life works best when God is at the center. Knowledge and application of that particular truth should be indispensable in every educational model.

Expensive Edibles

“The kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it.” Matthew 13:45-46

Expensive tuna

The clamor slowly subsided at the Toyosu fish market auction on New Year’s Day in 2019 after a new record had just been set: 3.1 million US dollars for a gigantic bluefin tuna weighing 612 pounds. Businessman Kiyoshi Kimura, sometimes referred to as the “Tuna King,” was the dubious winner who paid more than five times the going rate for top grade tuna because of his desire to create more publicity for his chain of sushi restaurants.

In that same year, another record was set for the purchase of two Yubari King melons sold at the season’s initial auction in the city of Sapporo. The top tier of this particular melon commonly sells for $200 US, but a pair of them were bought for the exorbitant sum of $45,000. Yoshihiro Iwate, the president of Pocca Sapporo Food and Beverage, declared that the purchase was an expression of his company’s gratefulness to the agricultural industry and to the local melon farmers.

While these expenditures for such items seems wildly excessive, similar outrageous sums of money are often spent for other unique food products in Japan. For example, a single bunch of Ruby Roman grapes was recently auctioned off for $12,000 which meant that each individual grape was valued at $400. A single 12-ounce Kobe Beef steak that is served at a wagyu restaurant in Akasaka set a new world record with a $2,500 price tag. Japan now produces some of the world’s finest whisky, but a single bottle of Suntory’s Yamazaki 55, prized for its rarity and quality, sold in 2020 for over $800,000.

These astronomical prices for perishable, consumable commodities are, admittedly, difficult to understand. The factors of publicity, scarcity, labor intensity and appreciation tend to play significant roles in inflating product values. For example, purchasing the so-called top-of-the-line of a particular item brings with it widespread publicity which can easily be used to promote sales. Other items, like the special whisky and, increasingly, the overfished bluefin tuna, are scarce goods so the economics of the free market naturally drives those prices up. Cultivated products like the grapes, Kobe beef and melons only achieve their superior quality through intensive, costly labor that is considered a source of pride in a land that stereotypically strives for perfection. Then finally, Japan is a country where gift giving and expressing formal appreciation is a huge value, so such expensive gifts can serve to fill this influential social obligation.

The pursuit and discovery of an object of value is actually a biblical concept that Jesus employed in two parallel parables to teach a significant truth. In them Jesus communicated that the importance of the kingdom of heaven can be compared to a man selling all he had to acquire a treasure in a field or to obtain a pearl of great value. (Matthew 13:44-46) These two simple, but profound parables, served to shine a spotlight on what we should value in this present world as we reflect on the world to come. When put in these terms, it does seem unwise to invest the best of our time, money and efforts in things that have only temporal value. While it may be tempting to dine upon prize winning tuna, melons, steak and grapes, we should never forget that as the redeemed people of God, we will one day feast at His banquet table. There, we will never hunger or thirst again. The only food that will truly satisfy our souls is to be found in the presence of God, because of the mercy of God. When in eternity we dine at the feast of the Lamb, we will celebrate that we, too, “were bought at a price. Therefore honor God with your bodies.” (I Corinthians 6:20)

Apprenticeship

“The things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others.” II Timothy 2:2

apprentice

Every culture has a vested interest in transferring knowledge from one generation to the next as part of the essential process of preserving its own uniqueness. This passing of the torch often involves the retention of certain skills and expertise that acquire considerable time and effort to acquire. For this reason, the concept of apprenticeship was widely practiced for centuries in certain trades and crafts to ensure the continuity of valuable services, goods, information and techniques. Much of this transference of knowledge occurred within a semi-indentured form of relationship from an acknowledged master to a novice. But over the last century, these former feudalistic and austere tendencies of ancient apprenticeship practices have largely given way to a modern system of employment that allows for much more individual freedom. Despite this shift, Japan still retains a certain element of apprenticeship that is more obvious in certain vocations.

This proclivity in Japan towards acquiring a particular skill through a rigorous, time demanding and low paying training program was brought to our attention a few years ago by a long-time friend. Trained in the field of medicine, this individual was seeking a complete change in life and had settled upon making customized surfboards for a living. When we inquired about the process, we learned that our friend would receive a very minimal salary and was expected to devote long hours for several years with hardly any days off for the privilege of mastering this modern craft. This apprenticeship-like arrangement for mastering a particular skill was very similar to what we had heard about master sword makers, professional sushi chefs, tea ceremony teachers, kabuki actors, trained calligraphers and other areas where one desires to become an expert in certain arts and crafts.

For example, if someone wants to become a recognized sushi chef in a high-end restaurant, they usually must start at the bottom washing dishes. Then, after a period of time, they may be entrusted with the correct preparation of the rice and eventually, they begin their more formal apprenticeship training using knives. The whole process may require up to a decade under strictly guided tutelage. Upon completion of their contractual service, these former apprentices are recognized as fully trained professionals and are qualified to start their own business or seek employment elsewhere.

The concept of biblical discipleship in many aspects mirrors the idea of apprenticeship in its objectives, but certainly not in many of its methods. The goal is to train others in godliness, faithfulness and truth and Jesus provided a pattern of a newer and improved model of discipleship that was built on love. A disciple, called a deshi (弟子) in Japanese, is generally an individual who is committed to certain goals. To achieve their objectives, they follow someone wiser and more experienced who is commonly referred to as a sensei (先生), or teacher in Japanese. This was similar to the strategy Paul laid out to his own disciple, Timothy, who was exhorted to implement the same patterns with other like-minded and reliable God followers who would, hopefully, influence others. (II Timothy 2:2) Heavenly and eternal objectives should spur us to apprentice ourselves to others more mature than ourselves, who can assist us in our spiritual journey. Assuming that we are good pupils, we should also aspire to become good teachers. In the way of the Cross, the deshi becomes the sensei, all by the grace of God.

Special Delivery

“Carry each other’s burdens, and in this way you will fulfill the law of Christ.” Galatians 6:2

1200px-toyota_qd200_201

Often unnoticed by the casual visitor to Japan, takkyūbin provides an amazing assistance in a country famous for its punctuality and efficiency. Takkyūbin (宅急便) means “speedy home delivery” and it furnishes a complimentary service to Japan’s outstanding public transportation system by offering a better alternative to transporting cumbersome baggage on trains, subways and buses. A customer simply fills out a standard form that includes the shipping address, and their luggage is promptly picked up at their home. It is then delivered the next day within a designated two-hour window for a very reasonable fee (roughly $17). This remarkable service is available throughout Japan to every major Japanese transportation hub and each individual residence. While the transport of luggage meets a huge need, people increasingly use takkyūbin to send all kinds of goods across the country because of its convenience, low cost and dependability.

The concept of takkyūbin originated in 1975 when Yamato Transport, an established shipping firm, decided to extend its services across the country to every address. Such a massive expansion was quite an ambitious undertaking, but due to its high standards and reliability, the company’s new services were enthusiastically received. Yamato now boasts of a workforce of almost 200,000 employees manning roughly 45,000 vehicles in hundreds of offices scattered throughout the country. Its distinctive logo is that of a yellow oval centered on a black cat carrying a kitten in its mouth, representing the company’s promise to take care of items entrusted to them. Therefore, the company is often colloquially referred to as “Kuroneko,” meaning “black cat.”

Although Yamato now has other competitors, its popular services are so ubiquitous that the term coined by the company, takkyūbin, has largely replaced the previous term, takuhaibin, in everyday language. This changed usage pattern was further established when the famous Studio Ghibli anime film, “Kiki’s Delivery Service,” was released in 1985. Co-produced by Yamato, the popular movie used the word takkyūbin in its title and featured a black cat as one of the characters.

The business of takkyūbin was created to deal with the logistical problem of transporting physical burdens, but there are burdens of a vastly different nature that no commercial enterprise can ever resolve. In general, a burden can be simply defined as “a load that one must carry” and such encumbrances are considered to be heavy or challenging to bear. A burden can be physical in nature, but it can also be anything that invites stress, pain, anxiety, or hardship as we bear it for ourselves or for the sake of others. The Bible addresses quite a variety of such burdens offering different solutions.

The daily burdens of life are often very difficult, if not impossible to carry alone, as Moses himself recognized in his leadership role when he complained to God: “I cannot carry all these people by myself; the burden is too heavy for me.” (Numbers 11:14) The Psalmist spoke of another type of burden when he lamented, “My guilt has overwhelmed me like a burden too heavy to bear.” (Psalm 38:4)

Thankfully, God “daily bears our burdens” (Psalm 68:19) and Jesus invites us to lay our heavy load upon His shoulders that will in turn provide genuine rest of a spiritual nature that we all crave. (Matthew 11:28-30) But to the degree that we are able and available, we are exhorted to help carry the burdens of others, which exemplifies the heart of God and the nature of the church. (Galatians 6:2) We all need help with our baggage.

Leading Meetings

“Moses’ father-in-law replied, ‘What you are doing is not good.” Exodus 18:17

Leading meetings

As I surveyed the blank faces of the people assembled around the room for a church meeting, I wondered how to proceed. It was challenging enough leading a meeting in a language not my own, but it was also evident that the rules of engagement within a Japanese context were very different. Obviously, I would need to employ a different leadership style that did not come natural to me. Moments earlier, in what now seemed like an eternity, I had presented a topic, asked some questions, and then waited for a robust discussion that was apparently not forthcoming.

In retrospect, after many years of experience, I can more readily identify the different dynamics that typically characterize a Japanese meeting. I’ve also come to understand that the bedrock value that seems to drive many of the distinctives of such meetings in Japan is the primary objective of striving to achieve a clear consensus among all the participants. With this in mind, it is helpful to remember that people are often reluctant to express individual opinions that might interfere with the unstated, but overarching goal of unity. Therefore, the leader must be careful not to unnecessarily single out people and put them in an awkward position while encouraging them to voice their opinions. Meetings also tend to be rather lengthy in Japan because it often takes an inordinate amount of time to arrive at a consensus and ensure that everyone is in agreement. To facilitate this process, the leader must be careful not to interject their opinion inappropriately or prematurely, but instead, allow sufficient time for diverse views to emerge among even the most reluctant participants. The leader’s wife or husband must also exercise restraint in the same manner as their opinion is considered inseparable from their spouse’s and could carry a disproportionate amount of weight in the discussion.

Ambiguity, which is a commonly used pattern in Japanese conversation, makes communication even more complicated in a group setting, particularly if the leader is not a native speaker. Of course, copious minutes that capture the details of each meeting must be duly taken and preserved as an integral element to this whole process. Through trial and error, I also learned that the most essential factor towards a successful outcome in any given meeting is probably the concept of nemawashi (根回し), which means literally “going around the roots.” This refers to the process of transplanting a tree where one must carefully dig around the roots to enhance sustained growth once it has been relocated. Sometimes nemawashi is loosely translated as “laying the groundwork.” When the concept is applied to meetings, it means that the leader will discretely talk to influential people on the committee prior to meeting for the express purpose of gathering their support and feedback.

Effective and godly leadership in any cultural situation can be difficult to define and even harder to implement. In the Old Testament, Moses struggled with this objective. Some helpful advice from his father-in-law (Jethro) to compensate for his limitations as a leader is recorded for our benefit in Exodus 18:13-26. But the Scriptures are full of examples of leaders who did not lead well and the one fault they all have in common is their failure to purposefully lean into the wisdom of God. Skillful leadership certainly requires sensitivity to the nuances of the culture in which it is exercised, but a godly leader never forgets that “every decision is from the Lord.” (Proverbs 16:33b) As we are called into leadership roles, we must constantly seek to allow God the freedom to do the work of nemawashi on our heart before we attempt to lead others.

Local Pubs

“That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God.”

Ecclesiastes 3:13

Co-workers relaxing in Japanese restaurant with food and drink

I was a complete novice in what I was about to experience, but as a relative newcomer to Japan, it was a great opportunity to learn about a slice of Japanese culture that was previously hidden from me. With my Japanese friends leading the way, we entered a rather non-descript multi-story building located in an area of town known for its night life. Each floor hosted several business establishments and we chose one that didn’t particularly seem to stand out among any of the others, except that it was obviously well-known to my more experienced friends. We were about to enter what is known as an izakaya.

Translated literally, izakaya (居酒屋) means “stay-saké-shop,” so it is basically a place to consume alcoholic beverages. However, an izakaya is much more than that as it has more resemblance to a British pub where food is served and people gather for social interaction. Sometimes these izakaya are called an akachōchin, or “red lantern” as the proprietors traditionally hang decorative red paper lanterns outside to attract attention. Upon entering the establishment, customers are often seated on the floor at low tables placed on tatami mats, a traditional bar or at western-style tables and chairs. The busier izakayas may also offer a tachi nomi style of dining, which means to drink while standing.

Everyone is customarily given an oshibori or wet towel when they are seated to wipe their hands and this is usually accompanied by a small appetizer such as edamame (soybeans). Food items are generally shared by everyone at the table and many izakaya specialize in certain food choices such as yakitori (grilled chicken on sticks), sashimi, tofu, grilled fish and even french fries (called “furaido poteto”). Some of the larger izakaya offer the dining option of nomi hōdai (all you can drink) or tabe hōdai (all you can eat) at a set price for a determined length of time. The more innovative izakaya come with a particular cosplay theme where the staff wear costumes while waiting on customers. The word “kanpai!” is echoed often as customers lift their glasses and toast one another in merriment. Regular patrons sometimes purchase a particular brand of alcohol and the bottle is placed on a shelf with their name written on it for their next visit. Like the classic TV sitcom “Cheers” that centered on a group of regular customers at a local bar, an izakaya can be a safe place to relax where “everybody knows your name.”

Ironically, some of the purposes for attending an izakaya can also be reflected in the reasons people may attend a local church. Meeting with like-minded people for companionship, encouragement and sharing of information are some of the attractive elements of an izakaya that are usually unavailable at onerous, pressure-driven places of work. When viewed in these terms, izakaya represent for many a form of escape through shallow social interaction and the consumption of alcoholic beverages and food.

While such responses are understandable and even ordained in some circumstances (Ecc. 3:13), there is certainly much more to life. One can also make many bad choices if his or her sole objective is to merely escape from the day-to-day unpleasantries of life. Perhaps this is why the Apostle Paul advised new believers, emerging from previous dark cultural habits, to aim for something higher that would lead to more productive lives that honor their Creator. He said, “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” (Eph. 5:18) Because God knows our name, our choices can lead to eternal blessings.

Robots

“He made himself nothing by taking the very nature of a servant, being made in human likeness.” Philippians 2:7

Opened in 2015, the Henn Na Hotel chain in Japan (translated “Weird Hotel”) is largely staffed by robots. Upon entering this unique hotel, guests are initially greeted in the lobby by a female-faced android, followed by a multilingual dinosaur proceeding to check them in. Another robot soon appears to transport the guest’s luggage to their assigned room and a face recognition system conveniently unlocks the door. An assortment of other robots fill various work roles in this impressive semi-automated lodging. However, half of the robotic labor force was recently “laid off” as some of the robots tended to create more work rather than reduce it. Innovation to improve the efficiency and capacity of robots continues to progress, not just within this hotel chain, but throughout Japan where robots are increasingly utilized.

The general purpose of robots, which are called “robotto” (ロボット) in Japanese, is to free up humans from difficult or mundane tasks while vastly improving productivity. This purpose explains why the industrial usage of robots has skyrocketed, with Japan ranking among the world leaders in robotic technology along with South Korea, Germany, Singapore and Taiwan. Many experts think that the solution to Japan’s chronic shortage of labor, due to population decline, is automation, not immigration. This accounts for the country’s heavy reliance on robot labor. Japan’s love affair with robots is somewhat rooted in its past, echoing back to karakuri ningyo, or mechanical dolls that were developed in the 17th century using imported European clock-making technology. Such ingenious developments eventually led to the creation in 1928 of a robot called “Gakutensoku” by Nishimura Makoto. This robotto could make facial expressions and perform a few rudimentary actions. It was the first of its kind in all of Asia.

Robotic technology now dominates the industrial sector of Japan and android robots are becoming increasingly common, performing a variety of duties in social, medical, security, entertainment, senior care, food service and educational circles. It is not uncommon to discover a robot in airports, places of business or hospitals greeting people and performing some kind of basic service. Aibo, the first mass-produced commercial robotic dog sold on the market by Sony, became the precursor of other robotic inventions designed primarily for entertainment. Life-like robots that perform certain religious functions at temples and shrines have also been deployed and used on a limited basis. The city of Yokohama recently put on display the world’s largest robotto which stands 60 feet in height (18 meters), weighs over 25 tons and is modeled after the Gundam robot from the famous anime series.

The advancements in robotic technology are very impressive as robots continue to improve in their imitation of human skills, intelligence and appearance. However, all such developments pale in comparison to the greatest transformation of all, where God took on full human form to redeem mankind (Philippians 2:6-8). This was no poor imitation like a robot, but rather, God fully submitted Himself to take on all the frailties of human flesh to such a degree that He hungered (Mark 11:12), grew tired (John 4:7) and most telling of all, He wept (John 11:35). As the writer of Hebrews so aptly put it: “He too shared in their humanity so that He might break the power of him who holds the power of death.” (Hebrews 2:14a)

Capsule Hotels

“I will dwell in the house of the Lord forever.” Psalm 23:6b

Capsule hotel

In observing a capsule hotel in Japan, one’s initial impressions may be that the capsules resemble drawers designed to store corpses in a morgue or appear to be a collection of human cryogenic vaults depicted in a science fiction movie. Called “kapuseru hoteru” (カプセルホテル) in Japanese, the capsule hotel concept started in Osaka in 1979 before spreading to major cities in Japan and eventually to other parts of the world. Around 300 such hotels now exist in Japan, servicing weary customers who are looking for simple, inexpensive lodging for the night.

Kapuseru hoteru come in various sizes with some hosting up to 700 sleeping units. Each compartment is approximately the size of a single bed with a height of about one meter, allowing sufficient space for the guest to crawl into the chamber and sit up. They are usually made out of plastic, but other materials are also utilized. Amenities in the capsule ordinarily include air conditioning, adjustable lighting, a small TV, WIFI and an electric socket. Upgraded versions are a bit larger, with added perks, and many incorporate a miniature workspace. Toilets, bathing facilities, dining and lounge areas are communally shared like a hostel. Other services, like restaurants, bars and a pool, are provided in the more upscale capsule hotel complexes.

When guests check into a kapuseru hoteru, they usually store their belongings, including their clothing, in lockers and are provided with a yukata (Japanese robe) and slippers. Such hotels routinely cater to Japanese businessmen, who may have missed the last available commuter train from work or were too intoxicated to return home safely. The prices average around ¥2000–4000 ($20-40) a night and they are not recommended for individuals who struggle with claustrophobia. A frequent complaint regarding the older models is that the walls tend to be so thin that noise from neighboring capsules, like snoring, carries easily and may disrupt sleep. One writer, following his first stay in a kapuseru hoteru, wrote in his review: “I’d give this Pillbox Hilton four stars for cleanliness, three stars for efficiency and one meteorite for comfort.” (Mark Schreiber The Japan Times January 16, 2001).

Capsule hotels are obviously, just a temporary and minimal provision for those needing some kind of housing on short notice and working with a limited budget. Comfort, space and other elements that are typically part of a normal residence are either non-existent or are a far cry from one’s usual expectations. But even the most opulent and grandeur lodging available here on earth cannot compare to what awaits us in our eternal home in heaven. The Bible provides some vivid descriptions of what our heavenly “house of the Lord” might look like, but far more important than appearances and creature comforts is what we stand to gain from being in the presence of the Lord. The author of Revelation, in his review of heaven, described such housing in the following manner: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain.” (Revelation 21:3-4) That sounds like a great place to get a good night’s sleep and much, much more.