What is OBANZAI?

A Study Report
OBANZAI workshop

Susumu Fujikake

What is Obanzai? We have contemplated about Obanzai from different angles because
it is a unique cuisine culture in Kyoto and a tradition that needs to be preserved toward
the future. Obanzai has great potentials to attract tourists and also enrich food-cuisine
industries, thereby make broader contributions to the people in Kyoto.
As our discussions on Obanzai advanced, however, we came to realize that Obanzai
entails so much diversity and complexity, and variation along its long-time history thatit seems hardly possible to even define its contour. Still, for a better discussion ofObanzai as a cultural heritage and how to pass it to the future, we at least need to havesomewhat consistent demarcations. Thus, in what follows, we provide our arguments onwhat constitutes Obanzai. Nevertheless, note that they are by no means to establish thedefinition of Obanzai, but rather are a basis for further discussions.
1. What is Obanzai?
We define Obanzai as “a distinctive cuisine style established through domestic livingsin Kyoto, and which has gone through alterations yet been inherited over generations.”
While the word “Obanzai” could mean everyday dishes, prepared meals and delis, it
often informs its cooking processes and episodes related to the cooking, and has
different connotations, including spiritual images the people of Kyoto embrace.
Today, Obanzai is usually spelled in Hiragana. In the ancient literature,

Nenjuu-Bansairoku, which is known as the oldest text recording the word Obanzai, it
was spelled in Kanji, “番菜” (pronounced Banzai).
In the meantime, little is known as to the origin of the word Obanzai. As mentionedabove, the oldest literature that noted Banzai (“番菜”), the older version of Obanzai, isNenjuu-Bansairoku, published in 1849. Hence, it can be assumed that at least in themiddle of 19th century, this word was already used. Since then, until 1964 when Ms.
Shige O’mura revived the word, no public record of the term Obanzai has been found.
Therefore, it is totally unknown how contents and styles of Obanzai have beenchanging during the time between 1849 and 1964. However, it is no doubt that what
both Nenjuu-Bansairoku and O’mura recorded are simple daily dishes on ordinallypeople’s dining table.
It is not until the 1970s that the word Obanzai became popular. This was whentourism started booming in Japan. The tourism boom might idolize and enhance the1ordinary daily livings in Kyoto and Obanzai introduced by O’mura through bookpublished in 1964.
During the 1970s and 1980s, eating outside the house became increasingly common,and the daily live became growingly mechanized. Japan was going through thesuccessful yet very fast industrial development, while losing traditional culturalpractices. Some people felt disappointed and concerned about the fading tradition andrealized its importance. Attracted to the somehow nostalgic tone of the word Obanzai,these people eventually came to patronize it as a Japanese tradition. Thus, Obanzai
gained its fame as a tradional cuisine and is recognized so popularly that nowadays anInternet search with the word would return over 800,000 results.
With the narrative above, it is likely that an examination of Obanzai would center on
the record noted by Ms. O’mura. In fact, most of the past research and literature onObanzai has centered on her works.
2. The structure in Obanzai

Obanzai, born through daily domestic livings, is prepared at a kitchen and consumed
at a dining room. Thus, Obanzai entails the two processes, namely, the cooking andeating. Those who prepare Obanzai are usually also eaters and knowledgeable about
the eaters including family members, who usually have full trust in the cook.
(1)The preparing of Obanzai
The preparing of Obanzai consists of several processes, which are related to each otherand constitute a series of cooking performances. To every process a custom or routine isattached. These customs all together have been inherited, though with gradualalterations, over the time, and come to shape Kyoto’s unique cuisine culture.
The process of preparing Obanzai
1) Planningmenu

2)Procuring
ingredients

3) Cooking

4) Plating up

5) Servingand eating

6) Cleaningandrestoring

1) Planning menu

Obanzai menu are, though with some variations, conditioned according to seasonality,
ceremonial events and customs, and created taking into consideration nutritional
values of ingredients. While a combination of one soup and three courses is the mostcommon in an Obanzai meal, that pattern is not decisive---note that the past literature2

does not necessarily mention the one-soup-three-courses combination as an establishedcuisine style of Obanzai.
2) Procuring ingredients
Traditionally, ingredients, cooking tools and kitchenware for Obanzai would beprocured through negotiations among local people. Major ingredients Obanzai include
seasonal vegetables produced in Kyoto as well as soy bean products. Whereas salted
dried saltwater seafood and freshwater fish were common Obanzai’s ingredients,
nowadays fresh seawater fish is frequently used in Obanzai dishes as the cold-chain
distribution system has been developed and improved.
3) Cooking
The core of the Obanzai cooking comprises preparing broth with subtle flavors andstewing ingredients in the broth with soft water, which derives flavors from theingredients, although other techniques, such as grilling, sautéing, frying, and steaming,
are frequently employed. In addition, a variety of seasonings, and Kyoto’s traditional
fermented

condiments,

including

Shiro-miso(whitesoybeanpaste)andUsukuchi-shoyu (light-colored soy sauce), add distinctive flavors to the ingredients,
creating the uniqueness of Obanzai as a cuisine culture.
4) Plating up
In Obanzai, the simplicity characterizes plating of dishes, except when special meals
are prepared for special occasions. Nonetheless, even everyday Obanzai dishes areaesthetically plated, considering layout and colors of ingredients and tableware, so thatseasonal changes are reflected in the meal.
5) Serving and eating
Many Obanzai dishes, once prepared, can be stored, reheated and repeatedly served sothat people can save the time for meal preparation. Usually in an Obanzai meal, those
who prepare dishes and the eaters, sitting together at the dining table, share the dishes.
Eating the same dishes together has educational and cultural values, such aspreservation of traditions, and even can serve to strengthen solidarity of families orcommunities.

36) Cleaning and restoring
After the meal, tableware are cleaned and restored to the shelves so that the next

Obanzai can be prepared smoothly. It is common that those who share the dishes alsoshare this post-meal task.
7) Mentality
In Obanzai exist certain mental elements, or mentality, of the people of Kyoto, which
serve as guiding principles in their daily life and value judgments. The mental elements
in Obanzai have hardly been altered over generations and had little correlation withsocial changes, thereby contributed to establishing Obanzai’s identity. Following areexamples representing the essential mentalities of Obanzai.
○ Shimatsu
This word denotes “from the beginning to the end,” thus signifies “using every part ofingredients without wasting them.” Shimatsu, oftentimes echoing with Mottainai, aword advising not to waste resources, implies not a stringent or pathetic attitude; butrather, it relates to spirits and prides alive in the people of Kyoto.
○DeaimonThe word denotes that two different characters, objects, or themes encounter so thatthey create a new identity. Deaimon means pursuing something novel from ahappenstance. In Obanzai, Deaimon can ensue not only when different ingredients arecombined or an ingredient is combined with a new cooking method, but also whendifferent people or people and the environment come across.
○Honmamon
The word signifies the authentic product, material, object, or character. In pursuing
the best quality in cuisine, Honmamon is sought. A Honmamon is expensive, thus,

Shimatsu of it becomes crucial.
○ Kokorozukai

Kokorozukai refers to being considerate to others. Meals can make the relationshipbetween eaters and those who prepare fonder and stronger, and at the basis of therelationship always lies Kokorozukai. In Japan, expressing the appreciation to a mealby saying Itadakimasu (before eating) or Gochisousama (after eating) also indicates

Kokorozukai to those who made the eating possible.
4○Ambai

Ambai is an act of mind finding a good balance between, or taking a comfortabledistance from, things. Ambai, grown through urban lifecycles in Kyoto as the historic
capital, can be found all over the place and occasions, including the cuisine culture.
(2) The significance of eating Obanzai
Having Obanzai meals consists of consuming nutrients as well as participating inhuman activities, which help shape a character and strengthen the solidarity amongpeople. Eating Obanzai, moreover, is not just consuming foods, but rather accentuates
the importance of demeanors in dining. Obanzai, for instance, postulates that all family
members sit together at the dining table and share the meal. Sharing dishes withfamily members would create communications, which can bring about educational
values, cultural inheritance, socialization and pleasure, and strengthen the family tie.
1) Spiritualties
Spiritualties attached to the eating of Obanzai seem to be shared commonly among
many Japanese, rather than being a particular trait the people of Kyoto possess. As an
agricultural people, and having been influenced by the Buddhist and Confucius
spiritualties, the Japanese have tended to appreciate exceptionally harmony andmorality in life. Yet, in Kyoto as the ancient capital of Japan such spiritualties still
remain delicately alive.
○Appreciation
It was not until half a century ago that most Japanese could enjoy the abundance offoods. Until then, the value of foods was so appreciated that Japanese people genuinely
would say Itadakimasu (meaning that I humbly receive foods) and Gochisousama(meaning that I thank for preparing the meal).
○Aesthetics of the eating demeanor
Beautiful beautifully or elegantly (e.g., without leaving mess after the meal) with agood table manner indicates appreciation toward foods and people who prepared them,although that is not easy as skills and knowledge in handling foods are needed.
○Kokorozukai(Discussed above)○Cooperation
From preparation to cleaning and restoration of tableware, Obanzai entails a variety of5roles that people involved in the meal are supposed to play in cooperation.
It can be argued that the four spiritual aspects discussed above would be found acrossJapanese households. Nonetheless, it is quite uncertain that such spiritualties still
remain vigorously alive in Japanese family meals in general, and even in Obanzai.
(3) Structure of Obanzai
The process to prepare Obanzai consists of a series of events from menu making totable cleanup. At each act of processing, knowledge and skills are applied, and inherited
and accumulated over generations. Accordingly, although there have been alterations inchanging environments, the process of Obanzai preparation has been inherited as aunique cuisine culture. Obanzai has created the unique spirituality alive in Kyoto,
which has maintained the consistent distinctiveness of Japanese historic cuisines.
In the meantime, the significance of eating Obanzai centers on the sharing of meals.
Having a meal together makes family relationship stronger and helps one beindependent.
Thus, Obanzai could be understood as having the two facets, that is, the preparationand the eating, and discussing the two together could complicate the analysis.
Probably it is appropriate to separate Obanzai conceptually and call its making“Obanzai” while the concept involving the two facets (the preparation and the eating)could be called “Obanzai ryouri” (Obanzai dishes or meals). Conceptualizing theObanzai this way allows us to better understand the process through which Obanzai
has been inherited.
3. Rules in Obanzai

Obanzai has rules. With the rules, Obanzai has been inherited over the history as atradition. Yet, at this point it is difficult to determine what constitutes the rules ofObanzai. As explained earlier, in Obanzai, vegetables are the major ingredients andstewing is the most common cooking method. Likewise, the basic pattern of an Obanzai
meal comprises one soup and three courses. These “rules,” however, are by no means
definite and fixed.

Obanzai is a cuisine culture, and a culture changes over the time. Hence, it is hardly
possible to figure out rules in Obanzai that are applicable everywhere across its long
history. All we can do is an analysis of Obanzai’s rules in a certain time period or asingle household, although the reader may find some of the descriptions provided above
helpful to detect patterns, if not definite rules, of Obanzai.

6Conclusion
Up to this point we have discussed what constitutes Obanzai. With the result of thediscussion, I meant to publish a definition of Obanzai and provide recommendations
toward better preservation of the cuisine culture. Unfortunately, however, at this point
this paper can put forward no concrete recommendations, but only descriptive analysesof Obanzai.
In the meantime, it is the case that little research has been done as to Obanzai. The
available literature concerns mostly Shige O’mura’s works, which has had much to dowith the shape of today’s Obanzai. And thus the present investigation also has ended up
focusing mainly on her works.
The next question should address in detail the mechanism through which Obanzai has
been inherited over the time. For that purpose, more careful research methods andapproaches, including concrete case studies, are to be developed and employed. Morecase studies will allow us to fulfill what is still missing in this paper and grasp theentire contour of Obanzai more clearly.
Lastly, I would like to express my sincere gratitude to the members of Obanzai
Workshop and especially the preliminary group, who devoted precious time to theresearch despite their busy schedule.

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