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The Origin of Japanese Excellent Customer Service

Abdulelah Al-alsheikh
Abstract
The culture of Japan has faced many changes greatly over the millennia from the country’s
prehistoric Jo-mon period to its modern culture. Japanese culture was influenced by the Asian,
European, and Northern America cultures. Japanese inhabitants experienced a long years of
isolation from the outside world, especially during the Tokugawa Shogunate period, until thearrival of “The Black Ships” and the Meiji period. Japan is a country with the exclusively
excellent customer service 1. There is no other country in the world that can compete withJapan in that. It’s necessary to study Japanese culture and history in order to find the roots ofalmost perfect Japanese customer service. It is essential to learn and explore social, culturaland historical aspects of the country that has created Japanese hospitality or as it called inJapanese “omotenashi”.

Ⅰ

Introduction

On the first visit to Japan, every guest of the country is astonished by its highlevel of customer service that exceeds customer expectations which can be foundnowhere in the world. In Japanese the country is called Nippon or Nihon that means“sun origin”, the symbol in Japanese is following: 日本 means “Sun-Origin” and thatis the reason why the country is usually described as the land of the rising sun. As it
was mentioned above, it’s necessary to learn historical and cultural aspects of thecountry. Many marketing studies ignore these aspects, but the background of
excellent customer service lies deep in the history of the great county. Many studies
that are focused on researching the Japanese style of customer service still cannot
explain its origin, moreover, the current style of service is difficult to apply in other1

Andoh & Ohta, 1997

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cultures. The remainder of my article will be consisted of the followings. In chapter 2
I will explain “Wa” ( 和 ), which has been the most basic base of the Japanesehospitality, omotenashi. In chapter 4 I will describe a relationship between tea
ceremony and omotenashi on which is a direct base of modern Japanese hospitality.
In section 2, chapter 4 I will explain the importance of kata. In chapter 5, I will
explain the peculiarities of Social class in Japan in the first section, and aboutbushido code which had been a basic mindset of the Japanese people and also
omotenashi in the second. In chapter 6 sections 1 and 2, I will explain the Japanesecultural characteristics from the both viewpoints of the high- and low-context culture
and the Japanese brain structure. Section 3 will talk about the Japan isolation,“Sakoku” era which make the Japanese Wa culture mature. Finally in chapter 7 I
will conclude and define the future direction of my research.

Ⅱ
1Uniqueness of Japanese Culture
Geographical Reasons

Japan is a chain of Volcano Islands surrounded by sea that are isolated from othercountries. Such kind of isolation served as a natural barrier from the enemies. The
location of Japan was in its nature the country’s protection. The chain of islands
made it difficult to leave the country, thereby the harmony among population wasessential for surviving. Japan has faced many natural disasters, due to the origin of
the islands, such as earthquakes, volcano eruption, and storms, which result in
distractions and many causalities. All that natural disasters made people of Japan
work together in order to recover from such ashes. Two of the recent natural
disasters in Japan were the earthquake in Kobe of 1994 and in Tohoku of 2011.
Nicholas Kristof talked about Hanshin-Awaji Earthquake in Kobe 1995 in an article
in the New York Times:
The terrible earthquake in Kobe was the worst ever recorded in Japan. The 1995
Kobe earthquake (which killed more than 6,000 people and left 300,000 homeless).
At the time of the earthquake I lived in Japan as Tokyo bureau chief for The New
York Times. We can learn a lot from watching Japan. At the time of that event, theJapanese were truly noble in their perseverance, stoicism and orderliness. There’s a

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common Japanese word, “gaman,” that doesn’t really have an English equivalent,but is something like “toughing it out.” And that’s what the people of Kobe did, witha courage, unity and common purpose that left me awed.
Japan’s orderliness and civility often impressed me during my years living inJapan. Pretty much of the entire port of Kobe was destroyed, with shop windows
broken all across the city. I looked all over for a case of looting, or violent jostlingover rescue supplies. Finally, I was delighted to find a store owner who told me thathe’d been robbed by two men. I asked him if he had been surprised that fellow
Japanese would have taken advantage of a natural disaster and turn to crime.
He looked surprised and responded “Who said they were Japanese. They were
foreigners 2.
Another article in the News Week titled as “Why is there no looting in Japan?”
Talked about the Tohoku earthquake deserter: “The chaos and theft that havefollowed many earthquakes, hurricanes and tsunamis have been noticeably absent in
the wake of Japan’s 8.9-magnitude quake. Instead, people have formed long, orderlylines outside grocery stores, where employees try to fairly distribute limited supplies
of food and water.” Gregory Pflugfelder (2011), an expert in Japanese culture atColumbia University said in CNN: “Looting simply does not take place in Japan. I’m
not even sure if there’s a word for it that is as clear in its implications as when wehear ’looting. How has Japan managed to avoid this common after-effect of disaster?
Discipline, discipline, discipline: The Japanese are now reaping the fruits of having
been taught, and drilled in, discipline and resilience since childhood 3. “Allen Choate(2011) also indicated: “The scale of the Tohoku disaster is just beginning to sink in,
but it’s already clear that the physical destruction, economic cost, and, most tragic ofall, loss of life will be without precedent in Japan’s post-World War II history. One
can only admire the self-discipline, orderliness, and patience of the Japanese people
in the midst of such a horrendous emergency 4. “Theses reaction from the Japanesecitizens in the critical moment in their life is evidence to show that how Japanese
truly care about harmony, and how this effect of harmony was the reason to set
their mind for omotenashi. The Japanese word wa means “harmony”. There is a2
3
4

Kristof, 1995
Pflugfelder, 2011
Choate, 2011

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concept that describes the Japanese culture in every aspect of people’s lives. De
Mente (1997) explained the meaning of wa as follows. “Shintosim” is an animistic
belief based on cosmic harmony. It was apparently the influence of Shintoism that
led the Japanese to refer to themselves as the people of wa, attesting to a very earlycommitment by the Japanese to the principle of harmony as the foundation for theirsociety. The first emperor of Japan combined the function of religious and secularleaders, serving as high priests as well as sovereigns. The emperors and their courts
were thus as much concerned with forms as with essence, an over-riding principle,
adopted from Confucianism, was harmony between heaven and earth, and between
rulers and the ruled 5.”
There is another word explaining the meaning of the word harmony in Japanese
language. This word is “yamato”. In ancient times, Japan, as the land of the risingsun, was called the Yamato clan. The name meant “the among people”. The word
yamato has also a very close meaning to the Japanese heart.

2

Rice Agriculture

Japanese imported the tradition of rice agriculture from China between 12000 and
300 B.C., which has influenced the Japanese country’s social behavior patterns. The
survival of each village depended on the mutual concern and cooperation of the
farmers, and their neighbors. The harmony was the key factor that effectedbusiness, politics, and education very deeply, even in modern Japan.
De Mente (2003, p. 18) said: “Wet-rice farming, in such a limited land area imbued
the Japanese with an extraordinary degree of patience, perseverance, diligence,cooperativeness and group dependence because this kind of farming required very
elaborate irrigation systems that could not easily be built and maintained or
protracted from marauders by single families.” This shows that harmony within agroup is a key factor in the war of survival. As well De Mente (2003, p. 19) said “inJapan Philosophy, ethics and etiquette and business were based on the fundamental
principle that harmony took precedence over all other matters, even though theconcept when put into practice, was often at odds with logic and common sense” 5.
The statement above explains the reason why other nationalities cannot understandthe philosophy of the country, and often when a concept or management or even5

De Mente, 1997

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services marketing strategy export to other countries it cannot have the same result
as it does in Japan. This will be addressed in the future research that will address if
it’s possible to import the Japanese service marketing way to other countries anddifferent cultures.
Thomas W. Burkman, research professor of Asian studies, the university at
Buffalo, said:“Through the history Japan imported many aspect of its culture, for example,
in Japan in ancient times, technology and agriculture were imported from china,
than they’ve been modified to fit the Japanese style of life. The Japanese writing
system that is called Kanji was imported from China as well. Between the
Jomon Period 12,000 B.C and Yayoi Period 300 B.C, approximately 6000 years
ago, as well the rice agriculture was introduced to Japan” 6.
Burkman’ explanation continues.
Rice agriculture itself is a highly sophisticated technology that requires deep
knowledge of peculiarities several layers of soil. Soil studies helped the farmers
to learn more about their soil so that they were able to continually improve it.
The rice agriculture technology requires highly sophisticated way of cooperation.
Farmers needed to cooperate with each other. The rice farming was the only
way to earn for living. The cooperation helped to get an idea of acting together.
(Burkman 2014)
The statement proves the idea that the individual benefit comes only as part of agroup benefit. The acting in a homogeneity way can be still seen in the today
Japanese culture. The harmony is a key factor in the creation of Japanese excellent
customer service that is called omotenashi 7.

Ⅲ

The Meaning of Omotenashi

Omotenashi contains of three main elements, shitsurai, furumai, and shikake.
Shitsurai means the physical environment where the service will be delivered.
Furumai means the preparation part of the serving, and the host willingness to takeresponsibility by seeing the needs of the guest. Shikake means the process of the
6
7

Burkman, 2013
Tanikawa, 2009

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guest been participating and enjoying the process of the delivered service. Theseelements were inspired by the structure of the Tea ceremony. Omotenashi has aclose meaning to “hospitality”. Omotenashi is a Japanese culture that was createdlong time ago. According to omotenashi one has to put his heart into delivering themost excellent service and create the unique hospitality. Ichigo Ichie is a Japaneseword that means the soul of omotenashi. Saying “Ichigo Ichie” means “I am gratefulfor the chance of meeting you, and because of this chance I have to do my best for
we may never meet again”. Muneyuki Joraku, the marketing researcher answers
why omotenashi is important in creating the unique Japanese customer service asfollows:
A good customer service attracts good customers. There’s a marketing theory
named 8:2, according to that theory 80% of the sales are created by the 20% of
the customers. The quality of the service leads to the satisfaction of thecustomer, and the frequency of their sales visits influences the future of any
company. In Japan, the customer satisfaction is the result of omotenashi
quality. The culture of omotenashi cannot be found in any manual for there’s noparticular technique. Omotenashi is based on a one-to-one relationship, and it
differs from situation to situation. Therefore, it is hard to cultivate this concept
outside of Japan.
Muneyuki Joraku explanation continues:
It’s about creating a non-dominant relationship between a person, who offers
the service and a person, who receives it. This role can do the CEO of thecompany, possibly a famous star or a housewife. There’s only one simple
relationship between host and guest. There is an example of the best
Omotenashi when the host satisfies the needs of the guest in advance and offers
only the most pleasant service and guests do not expect it. The hosts should not
wait for instructions from their guests, the hosts have to foresee their needs.
The guests who give their requests directly to the hosts are considered
unsophisticated in Japan 8.
Katsuhito Hattori (2008) explains that omotenashi was created to bring people
together and remove the diversity between people. Omotenashi gathers people to eat
and drink together. While having a meal, the close relationship is established.
8

Joraku, 2013

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Omotenashi helps in creating a team spirit, in making everyone feel equal, nodiversity by any criterion. Hattori explains: “In the past when a guest visited
someone’s house, this person was considered as a god and was treated as a god.
Caring treatment of the guest was thought to bring good fortune to the host house.
So the root of excellent customer service lies in the idea of treating customers likegods” 9. The omotenashi has to start from welcoming guests and then treating them
seriously, taking care of them, showing your respect to them. By admitting eachother, understanding, in the end Omotenashi helps to provide the equality between
the host and the guest 9.

Ⅳ
1

Various Origins of Japanese Omotenashi Mind
Tea Ceremony and Omotenashi

The true Japanese omotenashi was delivered by the tea ceremony, that was
introduces in the Azuchi-Momoyama era, by a man named Sen-no-rikyu. The tea
ceremony is fulfilled with omotenashi culture and kata. Kata means the way of
doing things, and the kata helps to perfect the omotenashi by following the special
code telling how to deliver the true feeling of the tea ceremony. The ceremonyrequires a huge amount of training in order to understand how to deliver to theguest the true heart feeling while serving. The tea ceremony is called “chanoyu” inJapanese language. The tea ceremony has the elements that are similar to theelements of omotenashi. The word “chashitsu” means “the place and space where thetea ceremony will take place”. The word “temae” means the series of procedures formaking the tea”. The word “chadogu” means “Equipment and tools for the tea
ceremony”. The “milieu” means “the host and audience cooperation”. All thatelements explain the true similarities between omotenashi and the tea ceremony.
The tea ceremony is a way to gather people of all social rankings so that they can
simply be together and enjoy the nature while drinking tea.

2

The Importance of Kata

The Japanese almost perfect customer service has to have a unique system to be
9

Hattori, 2008

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followed and applied. Kata explains how and what makes such customer service
almost perfect, the customer service needed to be delivered in a way that can exceed
customer expectations. This proves the idea that the Japanese have special knowledgeof doing things. Or in other words, the Japanese have the rules that needed to befollowed and this is called kata or shikata. To establish a harmony and maintainit, the Japanese created a pattern or rules for doing things the right way, and thus
“kata” or “shikata” was created. Literally it means the way of doing things.
De Mente states that “the Kata is a concept that has more than just the process of
doing something, it is the cooperation of the physical and spiritual laws of the whole
university, it refers to the rule how things supposed to be done”. De Mente explained
the idea of maintaining the harmony in the society 10. From 1870 until just afterWorld War Two in 1945, the Japanese quality of a product was considered to be very
poor. The reason for that was quite vivid. The foreign importers were only interested
in getting quick profits. The Japanese were good at copying products, but thatsituation had changed after 1950, once the Japanese took control in their hands oftheir production and they could establish their own sales networks, by following
their traditions and Kata. The Japanese surprised the world within 10 years by
their superior quality of their goods 11. De Mente stated: “I believe Japan’s aesthetic
concepts of Shibui and Wabi and Sabi should be incorporated into all cultures. “Sabi”
refers to the kind of beauty of all things that comes with their natural aging. “Wabi”
refers to the emotional appreciation that reflects the essence, including theephemeral quality of life. “Shibui” denotes beauty that results when an object,natural or men-made, clearly reveals its essence through perfection of simplicity andsubdued tone” 10. This can explain how the Japanese could recover from such tragedy
they had from the loss of the war, and the effect of the nuclear attacks, they could
rise again and show the world and surprise it with their philosophy the Japanese
way of doing things 12. The kata based culture has a long history of kata. Arts, crafts
and their lifestyle that created the highest possible level of quality of any product orservice they have provide, and until this day it is visible to the eye. De Mente said:“One of the aspects of the quality obsession of the Japanese is that it covers the

10
11
12

De Mente, 2003
Erffmeyer & Keillor & Thorne,1999
Chandra, 2009

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whole product, including areas that are not ordinarily seen, the bottom, inside, andso on. Many western products have failed the Japanese test for quality because they
were not fully finished or detailed” 10.
De Mente keeps saying:
The kata is based on learning by first observing and listening to generalcomments and hints. Then generally beginning to do simplest and most obvious
things, thereafter it will be naturally build up skills by absorbing the knowledge
and direction, it will become like a step by step improvement until total masteryis achieved. This will create an inhabitation unconsciously to the work. Whatmatter most is how to do a thing in the right way. Any foreigner who visits
Japan immediately notices how most products are packed in a delicate andunique way, as it must be wrapped and tied in the right way. Paying attention
to every detail is needed for the product to be served in the right way.
On some concept of kata called Shigoto kata, De Mente points as follows:This concept includes the state of mind of all the members of the groupconcerned their attitudes about the company, they work for. The responsibility,
as well as, how they behave in their personal relations within the group andtoward outsiders, the concept covers what they say and how they say it, it
requires them to take pride in their group and company, to go about their workin a warm, sincere, trusting and positive manner and to be gracious andHospitable to the clients and other visitors, this will create a work environment
in that the contribution of each member transcends the goals of just getting thework done, so the work environment well make employees feel the need tosatisfy the customers as the company becomes the part of them 10.
There is a relationship between kata and the 5S of Japanese quality improvement
which means seiri-seiton-seiso-seiketsu-shitsuke. The meaning of word “(seiri) is toclear out and classify by clearing items no longer required and needed, and tagging
items that may be required and storing away from workplace. The word “seiton”
means to configure a specific place for specific items, a place for everything andeverything in its place. The word “seiso” means to clean and check the work area
daily by identify cleaning zones, establish cleaning routines, each shift don’t finish
until the worker clean the place for the next shift to start in clean area. The word
“seiketsu” means the conformity by consolidate the previous 3S-3C by standardizing

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the new process and use of Visual management as gaudiness to perform these steps.
The word “shitsuke” means a custom and practice by monitor the process adherence,and continually validate the process 13.
A very important notice is that many practices in Japan are often denoted by “do”,
a philosophical term for a way of doing things (kata)” and “jyutsu”, techniques suchas kendo (philosophical) and kenjyutsu (technique-Japanese fencing) which intend to
train the body and mind through discipline. This is how Japanese management uses
the 5S 14. It is not just a tool or a technique, it is a philosophy that is a practice as
well, which the western management is not realizing, as they only refer to the 5S as
problem solving tool, and that is a point of differentiation, and thus the outcome of
the 5S will not be same. That is same in the case of omotenashi. Omotenashi has
also both the philosophical and the technical aspects. This is very important when
one understand the concept omotenashi and 5S.

Ⅴ
1

Social Structure
Social ClassBy knowing that kata exists in Japan, it is possible to understand that Japanese
follow a manual of rules and steps to achieve their excellent customer service, andthe fact it was in their culture hundreds of years ago it can explain their perfection
on performing it and keep following using it for many generation. But can such athing as a kata be utilized and implemented in the country? To be able to answer
such a question first we need to know how the Japanese social class structure in the
feudal time was in Japan.
Davies and Ikeno (2002) explain about Japanese social structure, that it wasconsisted of 4 classes (shi: “samurai” / no: “farmers” / ko: “artisten” / sho: “merchants”)
each class has it vertical rank system, the top highest class was the warrior classthat was called the samurai who follow a pattern and code called “bushido code”.
After it, comes the farmers who engage in agriculture and being part of the group
was essential for their survival and growth that helped strengthen harmony and13
14

Sugiyama, 1989
Gapp & Fisher & Kaoru, 2008

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homogeneity of Japanese culture. After that comes the artisans who make craft andart. Finally in the bottom of the social rank was the merchant, the tradesmen who
do not create or produce anything and just sell product. Those who were in thehigher social rank had a generally superior power over the inferiors, and by that anextreme politeness and care in service often is the basis of survival for those in thevisible bottom rank “merchant”, these merchant had to follow a precisely prescribedkata 15. De Mente said that these kata was a standard set by the Samurai, thewarrior top class of the social structure, these samurai’s are self-defense group thatmaintain public order since the Heian period, formal minded they set a kata for theentire country, and they were in charge of enforcing them, these samurais are armed
warriors who are authorized to use their sword to enforce the rules and politeness,thus the servile attitude for the common people specially merchant “sellers” become
second nature, and because of that an extreme propensity for politeness and service
was ingrained in the Japanese over a period of more than thousand years as anintegral part of their social and political system and an important factor in molding
the Japanese mind 16.
Customers treated as god in Japan, this could be a way for the merchant tosurvive from the samurai wrath in the past. And until this day the customer istreated as a god in the Japanese service, compare to the world that customer can
only achieve a king position in treatment. This shows how the extreme kata ofpoliteness that was enforced in the past by the samurai still until this day keep
continuing.

2

Samurai and the Bushido CodeA further analyzing of the Japanese highest social rank, the samurais can give
more understanding of how the kata is utilized in Japan. As said before, thesewarriors used to follow a code of bushido.
Inazo Nitobe, a high educated English spoken figure of Japan, who was a teacher
in the university as well had a high role in politics views in Japan in the time andsome inputs in the colonization of the Ainu people the area known as Hokkaido now.
Nitobe explained that the word Bu-shi-do itself means the way the noble warriors
15
16

Davies & Ikeno, 2002
De Mente, 1997

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fight 17. Nitobe said: “Bushido is the code of moral principles that the warrior samurai
class were required and instructed to follow and be observed acted with, it is not a
written code, it is handed down from mouth to mouth or coming from the pen ofsome well-known warrior. Privileges and great responsibilities were given to thesewarriors. Soon the need of a common standard of behavior was required. The
warriors were always on a belligerent footing and usually the belonged to different
social classes” 17. This pattern of behavior has similar meaning to kata, a way of
doing things that was growing of decades and centuries of military career.
Nitobe keeps explaining bushido as follows:
Several source were the reason behind the Bushido creation in Japan, religion
and Confucius teachings had a major effect, religion part was the Buddhism, it
was a religion that imported from china, that it had a direct effect on thesewarriors to have a sense of calm trust in fate, and submission to the inevitablein sight of danger or calamity, despise of life and friendliness with death. These
warriors created a Zen out of that Buddhism that represent human effort toreach through meditation zone of thought beyond the range of verbal expression,
it put oneself in a harmony, and that direct us back of how harmony is extreme
important in Japanese principles and view of things until this day. The strictly
ethical doctrine of the Confucius teaching was the most prolific source of bushido,
it created a kata as for the moral relation between master and servant, father
and son, husband and wife, old and young brothers, and between friends 17.
Nitobe describes clearly in the bushido book as follows:“Politeness is a poor virtue. If it is actuated only by fear of offending good
taste, whereas it should be the outward manifestation of sympathetic regard forthe feelings of others. It also implies a due regard for the fitness of things,
therefore, due respect to social positions. For these later express no plutocratic
distinctions, but were originally distinction for actual merit, in its highest form,
politeness almost approaches love” 17 what can be understood from that, is inpoliteness itself, heart was a key factor, to be able to behave in such manner.
That was learned between generation through the code of bushido, doing andacting the correct manners.
It will bring all the parts of a person body into perfect order and create the17

Nitobe, 1899

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harmony that its environment expresses the mastery of spirit over the flash. The
clearest example of that is “chanoyu” the tea ceremony, from that we see that Japan
make the simplest thing into an art and it will become a spiritual culture that will
carry on to the next generation, and from this tea ceremony, everyone who will attend
it will understand the meaning of Japanese hospitality, and how it is carried on.
In Japan there was a time when service was provided without asking for money inreturn. It was part of the social structure of the society, that each individual is partof in-group that their benefit is prioritized. That created harmony within the society,and made the service be delivered with a heart as service, without expecting a
return. Nitobe said: “Paying for every sort of service was not common among thebushido supporters. It believed in service that can be rendered only without money
and without price, silver or gold was not to be repaid for some services. Not because
there was no value to it, it is actually because it was invaluable” 17. Again a strong
key element that was implement into the Japanese society that was carried aroundfor many generation. That make them believe putting one heart into doing theservice, and not accepting a return is something normal and as a virtue, compare toother cultures.
It even went far that bushido itself became free from anything that has to do withmoney, as money was considering a root of evil. Another fact that explain that some
services that was provided in such culture were not expecting a reward or paying
back for it. It was pure heart hospitality, a road to create excellent service and until
this day if you deal with any Japanese service provider, they never wait for you to
pay a tip, or even ask for it. And when a customer sometimes wants to pay a tip forthe employee for his nice hospitality, the employee strongly refuse it, and consider it
as impolite behavior, such ethics and ideas was built and implemented in theJapanese culture and become part of it, the corruption of money was out of it. In
Nitobe final word of his bushido book, he said: “The samurai were not only theflower of the nation, but its root as well, they kept themselves socially aloof from the
populace, they set the moral standards for them and guided them by their example” 17.
This concludes how a nation was driven by the unconscious and irresistible power.
Bushido has been moving the nation and individuals. The extreme politeness indealing with others, and the strong power the samurai had, that only result in themerchant who in the lowest class of the social structure to extreme polite and try

36Studies in Business and Accounting Vol. 8

their best to satisfy their customers. This is what created the mindset of “omotenashi”
the Japanese hospitality 18. Davies, Ikeno (2002) said: “after the Meiji period (1868 to1912) ended the spirit of bushido vanished, yet a small characteristics of bushido canbe still found in the martial and aesthetic arts, that follow creation forms (kata).
And it’s practiced repeatedly until practitioners master the form, and this was aswell done in the Japanese companies and hospitality services, that gave theguidelines to follow the wa “harmony philosophy” and Do “the technique and theway of things”, that lead to katasized omotenashi “Japanese hospitality”, and since
the Japanese society is homogenate they tend to follow the form and be similar thatspread the way of omotenashi” 15. This homogeneity culture helped spread the katawidely around Japan, Japan society has a unique homogeneity culture that meanthat the Japanese people have similarity in their attitudes and behavior. According
to De Mente (2003), Japanese are homogeneity culture that helped spread the way ofkata easily. The kata shows that there is only one correct way to perform each of thesteps. Deviations were not allowed, everyone is conditioned to follow the same
etiquette and the way of doing things in their personal behavior, and the same form
and process in their particular work. So the overall behavior of the Japanese became
homogenized to a degree seldom seen in other societies. In Japanese companies,
employees are required to follow the rules and behavior of the company kata. Being
unique is something not accepted and it will result to be casted away and treated as
outside of the group. What matters is how the employee does the work according to
the company kata and not the result of the employee work 10.
Another feature of Japanese society is their belonging to a collectivism social
pattern. It is a reflection of the Japanese culture from its languages and geographic
region and historical periods. It defines their beliefs, attitudes, norms, roles andvalues of those who live in a specified geographic region 19. In Edo era bushido
teaching became not an exclusive to the samurai statues only to learn, it became
popular between the common Japanese as well, that an education system called theterakoya education system, was taught in the large cities as well small and mid-sized
cities all over Japan, the school educated the basic moral and scientific knowledge
which made the samurai’s bushido education. After Maiji ara, Japan could catch-up
18
19

Becker, 2001
Bayo-Moriones, 2009

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37

rapidly to the advanced countries because of this terakoya education system.

Ⅵ Reasons that Helped Omotenashi to be Maintained in Japan
1

Japanese Collectivism Norm

To understand more about how harmony and kata could be effective in Japan, it isneeded to know the norm of the Japanese society. Collectivism itself means “a groupof individuals about whose welfare a person is concerned, with whom that person
wants to cooperate without demanding equitable returns 20. Separation from whom
leads to anxiety, these groups are called “Ingroups”. They are usually characterizedby similarities among the members and individuals, and have the sense of common
fate, the views, and needs. Goals of the “ingroups” are always emphasized more than
the self-interests. The emphasis is on behavior influenced by social norms and duties
rather than by personal advantage or pleasure” 20.
Common beliefs are shared within the “ingroups”. There is willingness to cooperatewith the in group member. The collectivists have a unique attribute that allcollectivists have to carry out their obligations and perform what is specified as“ingroup” norms 21. The collectivists simply enjoyed doing their duties, even if thoseduties require sacrifice. And this can be seen as feature in the behavior of Japaneseemployees in the current time that result in success in their teamwork. This will
give a lead that the Japanese social pattern itself required the individual to careabout others more than themselves. It created an acceptance to sacrifice you, infavor for others. The key point that it helped enabling the idea to give without
expecting a return, it removed the calculation of the cost of giving extra to others. To
offer customer more than what they pay for is actually a culture within theJapanese since ancient times. By having such a collectivism pattern within theJapanese society, it had to be maintained by establishing harmony within thepeople. Because they are a collectivism culture, they tend to be a high context
culture as well. Jianeng Wang 22, referring to Edward. H. Hall’s framework of

20
21
22

Triandis, 1995
McManus, 1994
Wang, 2008 (also see Sato&Parry, 2013)

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High/Low Context Culture 23 said as follows:
A high-context communication or message is the information that is either inthe physical context or internalized in the person. Very little of this informationis coded, explicated or transmitted as a part of the message. A low-context
communication has the opposite meaning; i.e., the mass of the information isvested in the explicit code.
According to Cardon, “In high context cultures, communication is a form of the artthat is unique and cohesive and thus displays sophistication, nuance, and cultural
identity. In low context cultures, communication is primarily a task oriented. High
context cultures appreciate slow, indirect messages whereas low context culturesinsist on fast, direct messages. High context cultures extensively use informal
information networks whereas low context cultures prefer formal information
networks” 24.
Because the nature of the Japanese highest context society, they have somethingcalled, “kuki-wo-yomu”, that means reading the atmosphere. Reading the atmosphereis important for a high context culture as words take less place in such culture. The
tea ceremony participant has to read the atmosphere to enjoy the omotenashi, by
being collective and high context culture and able to read the atmosphere, without
saying words, omotenashi was delivered in such culture smoothly and could bemaintained.

2

The Japanese Brain

The Japanese way is always different from the rest of the world, any non-Japaneseperson whoever dealt with Japanese companies or lived in Japan, will immediately
notice that Japan is different than the rest of the world. The Japanese way is always
different. This raise an interesting acceptance of an interesting theoretical study
done by Tsunoda 25 regarding the Japanese behavior. The theory can clarify thereasons why the way and action of Japanese are totally different from the world,
and why any business dealing with Japanese company or personal could be very
difficult and cannot be understood by other countries and nationalities. Tsunoda

23
24
25

Hall, 1976
Cardon, 2008
Tsunoda, 1985

The Origin of Japanese Excellent Customer Service

39

explains that the functional is different between the verbal and nonverbal brains.
The right and left side of brain characteristics are popularly described as nonverbal
vs. verbal, spatial vs. temporal, synthetic vs. analytic, and intuitive vs. rational.
The brain has cerebral hemispheres that are divided into a right hemisphere andleft hemisphere. Each hemisphere appears to be specialized for some behaviors.
Table 1

Differences of Function between Left and Right Hemisphere of Brain(Source: J. C. Eccles (1973), The Understanding of the Brain , McGraw-Hill, p. 21)

Then Tsunoda explains that the language has a strong effect on how the brain isused that made the uniqueness of thinking and creating a culture that differs fromothers. He said that the languages spoken in the world are divided into only twogroups, Japanese and Polynesian language that has a large share of vowel sounds on
one hand, and the remaining languages on the other. From his various experiments,
he found a major difference between Japanese-speaking people and those who speakother languages. It is in the dominance pattern for vowel sounds, the Japanese brain
automatically process vowel sounds as verbal sounds in the linguistic hemisphere,
but the non-Japanese brain handles vowel sounds as nonverbal sounds. The
categorization of all sounds into verbal or nonverbal sounds has a particularimportance in human auditory perception. His test results have proved that theauditory dominance patterns of Japanese and western nations suggest that theJapanese brain handles emotional functions, logical processes, and perceptual
affinity with nature in the left hemisphere 26. The right hemisphere specializes
processing of harmonic and mechanical sounds. The left brain specializes in theprocessing of linguistic and logical functions in the western brain, while all other26

Tsunoda, 1985 (see also Fisher & Kobayasi & Kaoru, 2008)

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auditory information and functions are handled in the right brain. Thus, theJapanese brain houses the logical and emotional functions in the same verbal
hemisphere, which may account for the Japanese tradition of affinity between logic
and emotion.
The unity or coexistence of the mind and emotion is said to characterize Japanesebehavior, arts, history and life. Japanese people have given great importance to thehuman life in total harmony with nature, which explain the strong ideal of how
Japanese people strongly emphasize on harmony and act with the group to achieve
this harmony as nature does. These general Japanese characteristics appear to be inagreement with the result that Japanese behavior is unique to every other culture
and nationality in the world and that shows that the Japanese perception of seeing
things is unique. On the other hand, the test result showed that the non-Japaneseverbal brain is highly specialized in logical functions, and there is no room foremotional elements to enter this sphere. That explains one fact of how hard is toexport the Japanese service marketing to other countries, because the element calledomotenashi could be beyond logic for companies of non-Japanese verbal brain tounderstand such a concept.

3

Japan Isolation “Sakoku”

Finally what helped protract the Japanese culture and the kata to survive fromthe long past. Japan by the order of the shogun Tokugawa Iemitsu was closed andisolated from the rest of the world. This action was in order to protect it from otherculture invasions and harm influence from the west. This gave Japan stability andinternal solidarity, and it also helped protecting the kata of Japan and to keep
carrying it on with many generations and reduce many threats that could disturb
the harmony of the society 27.
Hogan 28 explained as follows:
Sakoku, the -closed country- policy (1640 to 1854) has left its mark on
contemporary national imagining. The strict limits on contacts with the outside
world, with few expectations, Japanese subjects were forbidden to travel or live
abroad, in some cases under penalty of death; virtually all westerners were27
28

Perrin, 2008
Hogan, 2011

The Origin of Japanese Excellent Customer Service

41

expelled from Japan; and most trade with the west was prohibited 29. Japandeveloped a unique culture and racially and linguistically homogenous population
during this period of isolation.

Ⅶ

Conclusion

In this article the author explain the characteristics, origin and formation ofJapanese hospitality, omotenashi. In fact Omotenashi is quite different from services
and even from the hospitality. Usually service means a transaction object. Service isprovided by paying the price. Hospitality is a voluntary care for someone. There isno transaction relationship. But both the service and hospitality have a common
nature. Both are a one-way relationship.
On the contrary, omotenashi is voluntary and two-way relationship. In this paper
the author could not clarify this omotenashi’s two-way relationship nature. Because
being explained in this paper, omotenshi’s direct ancestor is a tea ceremony, thenext explanation of the author on omotenashi should direct toward phenomenon oforiginal application of tea ceremonies omotenashi in business field now in common ofJapanese service industry. The author is going to analyze the case of Kitcho,
Japanese luxury cuisine restaurant which first introduced the tea ceremony style intheir restaurant business.

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