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Quote by Toshikazu Kawaguchi

“He didn't think she knew that this cafe allowed you to return to the past. 'How did you know?' 'Your hunting cap ..' [...] 'I see you've worn it a lot,' she said with a smile.”

Quote by Toshikazu Kawaguchi

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Toshikazu Kawaguchi

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“Is it you, monsieur, who wants to return to the past? *Miki, please, speak proper Japanese, said Nagare, agha at her attitude. But Miki tsk-tsked him with a wave of her finger. That is not possible, moi is not Japanese, she retorted. Nagare gave an exaggerated frown as if he had been expecting such a response. 'Oh, what a shame! It is a rule of the cafe that the person who pours the coffee must be Japanese! 'Only kidding! I'm Japanese!' she exclaimed, flip-flopping shamelessly.”

Tales From The Cafe
Author:Toshikazu Kawaguchi
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“People tend to feel happy when spring arrives, especially after a cold winter. When spring begins, however, cannot be pinpointed to one particular moment. There is no one day that clearly marks when winter ends and spring begins. Spring hides inside winter. We notice it emerging with our eyes, our skin and other senses. We find it in new buds, a comfortable breeze and the warmth of the sun. It exists alongside winter.”

Tales From The Cafe
Author:Toshikazu Kawaguchi
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“[F]orgetting takes multiple guises and sometimes infuses life in the most subtle and taken-for-granted ways. Therefore, forgetting consists not only of markers that indicate the erasure of knowledge, but also the habits, routines, and physical movements that lead one to present and practice detachment and hiding. It includes hiding the outward indicators of one’s religion. It is taking care when choosing one’s words in public, or even when speaking among family, so that the children will not learn what is supposed to be forgotten. Practicing these habits until they become ingrained and no longer require conscious attention makes forgetting a part of everyday life… In Ulaanbaatar (and the next-biggest city, Darkhan) the state built wedding palaces, thus making marriages and the establishment of families matters that came under state control. The alphabet, personal names, food, hairstyles, consumer goods, clothing, and fashions also changed due to the revolution. All this meant that the younger generations had little reference in everyday life from which to inquire about the past. When the memories of those belonging to an older generation contradicted the national narrative, there was little chance they would be heard by succeeding generations, whose ideological training and values conflicted with those of the past. “The erasure of socio-political context . . . allowed for the absorption of the particular (memories) into the general” (Steedly 1993:131), and furthered the homogenization of history and the nation. In a homogenizing society, to be a misfit, a reactionary, was not only a source of shame and public alienation, but also invited the threat of state intervention… Those of the next generation were born in the 1940s and 1950s, after most of the political massacres had been carried out. They grew up with socialist propaganda and were removed from the past, owing to the silencing of their parents’ memories and the dominance of the state’s narrative. The past seeped through to them accidentally, against the will of their parents… Often silences are a sign of powerlessness, not of the lack of a story to tell. As Tsing (1990:122) argues, power consists, at least in part, of the ability to convene an audience. According to Steedly (1993:198), this ability requires telling a compelling story that is strategically designed to meet the interests of the listeners.”

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Book:Tragic Spirits: Shamanism, Memory, and Gender in Contemporary Mongolia
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