Quasi-religious callout culture

Against the background of the more individualized lives of citizens in postindustrial nations like America today, social media callouts provide a potent means for participating in ersatz collective identities and ersatz social justice movements. They enable people to mobilize quickly behind vague, racialized notions of "Asian” or "black” culture and against equally vague, essentialist notions of white supremacy, and to claim cultural ownership, or gatekeeping authority, over the wearing of kimono, cheongsam, cornrows and dreadlocks, over hip-hop performance, or over choices of actors for "Asian”-themed movies.

The quasi-religious character of this callout culture finds expression in ritualized shaming and demands for atonement, and for recognition of cultural ownership from those who sacrilegiously transgress against it; and in the ritualized atonement and recognition duly offered up by repentant transgressors.

Cultural appropriation outrage persists because — at the touch of an electronic screen — it serves powerful emotional needs to belong to a particular collective identity, and to social justice causes with highly inclusive lists of victims, such as those with no plausible national connection to the "appropriated” culture. All this is bad news for advocates for the popularization and internationalization of Japanese arts, anime, manga, cosplay and kimono fashion. What should they do?

They can take to social media to highlight the incoherence in cultural appropriation outrage, and show that more racialized understandings of culture play into the hands of actual white supremacists and nationalists, who are busy creating their own Wagnerian variations on the themes of "white” and "European” culture.

They can remind Twitter and Tumblr that Japanese practitioners of traditional arts like the shakuhachi are gladly sharing that art with non-Japanese musicians. They can also point to the internationalist ambitions of kimono designers such as Hiromi Asai, who explained her vision to me as follows: "I believe kimono is a universal fashion that is beyond cultural and ethnic boundaries.”

Rather like Johann Herder and his intellectual heir, Lafcadio Hearn, they can demonstrate that the survival and flourishing of minority and non-European arts, folklores and traditions can depend upon their internationalized transmission.

The different between Chinese and Japanese ancient clothing

The Chinese were always a fashionable race and Chinese ancient clothing was largely influenced by all the dynasties which ruled it. The Han Chinese clothing or the Hanfu has the longest history of clothes worn. The Hanfu rules of dressing were followed strictly as a mark of respect for the culture. On the other hand, ancient Japanese clothing kept changing with every dynasty that ruled Japan. Since the Kimono is a national dress, it has always been mistaken for very ancient clothing worn by the Japanese people which is incorrect.
The basic design of the Ancient Chinese clothing Hanfu was largely developed during the Shang Dynasty. The Shang had two basic styles - the Yi which was the coat worn on top and the Shang whichwas the skirt worn beneath it. Buttons on any ancient Chinese clothing was substituted by a Sash. The clothing was in warm tones. The Zhou dynasty in western China varied in the sleeves being narrow as well as broad. The length of the skirt varied from knee length to the ankle and the different sizes and styles created a distinction between the people who wore them. Ancient Chinese clothing used minimal stitching on the garment and the use of embroidery and silk sashes to design the dresses.
Japanese ancient clothing was majorly influenced by Chinese clothing. Vigorous trade between Japan and its continental neighbors brought in Chinese dresses and styles into Japan during the Han Dynasty. The Tang styles and Sui dynasty from China influenced clothing in Japan while it was developing from a collection of loose clans to an Empire. All robes in Japan were to be worn from left to right just like the Chinese. Right to left was considered barbaric in China and the 'left over right' became the conventional rule of wearing a Kimono ever since. During the Heian period (894 specifically), Chinese influence began dying out and Chinese characters began being abbreviated in Japanese script. The Heian court was taken to sensitivity of art and subtle beauty and wardrobe became much more detailed. Colors, combinations and fabric textures changed and separated themselves from Chinese influence.
Japanese ancient clothing was mainly robes and most of the patterns and designs were religious and auspicious. Dragons were printed with nine yellow dragons and five cloud patterns. These heavily embroidered robes were won by the emperors and were auspicious for the wearer. The Cheongsam was another one piece dress adorned by ancient Chinese women. It had a high neck with a closed collar and short or medium sleeves. Buttoned on sides with a fitted waist, it had slits going up from the sides and complemented their figures.