SNA (Toronto) — Globalization has encouraged a shift in language towards the acceptance of diversity and inclusion, but some terms in the Japanese language are still missing the mark.

Certain words or phrases, when identified as discriminatory, illuminate a culture’s acknowledged or unspoken domains of power and control, and the conservative nature of the Japanese language reveals harrowing realities. Despite some efforts to reform the language, there are still a sizable number of discriminatory terms routinely employed in Japanese.

Sometimes, efforts at improvement misfire and create terms that are even more discriminatory than the original.

For example, there is the shift of the term shofu (whore) to baishunpu (prostitute). Not only do these terms serve the purpose of being derogatory towards women and their sexuality, but the switch is also a reflection of the misogynist nature of sex in Japanese society. The Anti-Prostitution Act of 1956 criminalizes the act of prostituting oneself but not those who partake in it, in turn demonizing women for the very activity men are paying for. By painting a dirty image of sex work whilst simultaneously separating men from the issue, these terms only perpetuate a public shaming of women’s sexuality.

This is furthered by the change from shiseiji (child out of wedlock) to hichaku shutsuji (illegitimate child), condemning pre-marital sex and labeling any children that may come of it as “illegitimate”. Not only is this an extension of the taboo on sex, but it also alienates those who have family lives different from a cookie-cutter heterosexual family.

In the same vein, people with disabilities are likewise met with questionable terminology, exemplified by the change from seishin hakujakuji (feeble-minded child) to shiteki shogaiji (mentally disturbed child). Referring to neurodivergent children as such alienating terms is evidence of Japan’s view of mental disorders as shameful and an indicator of weak willpower, making it all the more harder to find adequate support. The prevalence of common mental disorders (CMD) in Japan is approximately three times lower than that of the United States, however, when looking at how stigmatizing the Japanese language is, it is possible that many simply deny their existence.

Although not necessarily worse, some efforts to be more considerate include lengthy descriptions, such as kuchi no kikenai hito (person who cannot speak) in place of oshi (mute); or shitai no fujiyuu-na kodomo (child who has trouble in their limbs) instead of kikeiji (deformed child). While certainly not exactly discriminatory, the long-winded explanations make it feel like a chore just to be respectful of those with disabilities.

Going the complete opposite direction, some terms have been swapped for those with different meanings entirely, such as the switch from semushi (hunchback) to karada no fujiyu-na hito (physically challenged person) or nekoze (stoop). Is the solution to discriminatory terms against disabled people in Japanese truly to avoid the issue entirely?

Furthermore, there are some terms in Japanese that are gender-exclusive, with negative terms like abazure (bitch) being attributed to women, whilst positive terms such as bimoku shurei (handsome) are used only to refer to men. This division of terms places an emphasis on female sexuality, and also forces a gender binary onto the language.

Not only does the Japanese language struggle with implicit sexism due to arguably limited terminology, but some definitions found in Japanese to English dictionaries boast explicitly sexist illustrations, one example being asahaka (thoughtless) listed with the sample phrase of onna no asahakasa (woman’s thoughtlessness). Why not a neutral phrase that better describes thoughtlessness such as “it was thoughtless not to phone and say you’d be late”? The deliberate choice to berate women even in educational resources is an indicator of how normalized sexism is in Japan.

There is usually little doubt when a phrase is meant to be discriminatory, for example, when a white supremacist uses slurs against people of color. However, when a language is so deep-rooted in discrimination, it normalizes prejudice, in turn bleeding into attitude and culture. These examples are only a small indicator of a much more sinister culture of sexism and ableism in Japan.

Traditional gender roles still prevail in Japanese society, and one needs to look no further than the government’s latest national survey in 2020, which showed mothers still do 3.6 times more housework than fathers. Women who work corporate jobs brave the sea of hiring biases and a sexist working culture, and even then may opt for part-time or contract work that generally does not lead to promotions. In a society that often makes it seem like the best possible option for women is to be a housewife to a breadwinner husband, it is no wonder that the language has so many inherently sexist terms.

Due to the high value that Japan places on conformity, people with disabilities, by definition, break the mold of neurotypical or non-disabled people. Many children with disabilities end up in foster care or mental facilities, barred and hidden from the outside “normal” world. By employing such othering language when referring to those with disabilities, Japanese society continues to hammer down any nails that stick up.

Evidently, the problematic nature of the Japanese language is just the tip of the iceberg.

With equally discriminatory expressions, loss of meaning, and long explanations, it is difficult to find non-discriminatory expressions in Japanese. Even so, it is a necessary effort towards achieving fairness and accessibility. Despite the failed changes of some Japanese discriminatory terms, it is the change itself that shows an effort to become more inclusive. Language and culture can and should continue to be flexible as we learn to become more aware of how to respect others, and the search for justice is far from over.

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