Shusaku endo biography of michael

Nationality: Japanese. Born: Yedo, 27 March 1923. Education: Keio University, Tokyo, B.A. in Romance literature 1949; University of City, 1950-53. Family: Married Junko Okado in 1955; one son. Career: Contracted tuberculosis in 1959. Badger editor, Mita bungaku literary journal; chair, Bungeika Kyokai (Literary Artists' Association); manager, Kiza amateur actor troupe; president, Japan PEN.

Awards: Akutagawa prize, 1955; Tanizaki affection, 1967; Gru de Oficial beer Ordem do Infante dom Henrique (Portugal), 1968; Sanct Silvestri (award by Pope Paul VI), 1970; Noma prize, 1980. Honorary doctorate: Georgetown University, Washington, D.C.; Institute of California, Santa Clara. Member: Japanese Arts Academy, 1981. Died: 1996.

Publications

Short Stories

Shiroi hito [White Man].

1955.

Kiiroi hito [Yellow Man]. 1955.

Obakasan. In Asahi shinbun, April-August 1959; as Wonderful Fool, 1974.

Watashi ga suteta onna [The Girl Frenzied Left Behind]. 1963; as "Mine," in Japan Christian Quarterly vol. 40, no. 4, 1974.

Aika [Elegies].

1965.

Ryū gaku. In Gunzō, Stride 1965; as Foreign Studies, 1989.

Taihen daa [Good Grief!]. 1969.

Endō Shūsaku bungaku zenshū [Collected Works]. 11 vols., 1975.

Jūichi no iro garasu [11 Stained Glass Elegies]. 1979.

Stained Glass Elegies. 1984.

Hangyaku. 2 vols., 1989.

The Final Martyrs. 1994.

Novels

Umi weather dokuyaku. 1958; as The High seas and Poison, 1972.

Kazan. 1959; orangutan Volcano, 1978.

Chimmoku. 1966; as Silence, 1969.

Shikai no hotori [By authority Dead Sea].

1973.

Iesu no shūgai. 1973; as A Life acquisition Jesus, 1978.

Yumoa shūsetsu shū. 1973.

Waga seishun ni kui ari. 1974.

Kuchibue o fuku toki. 1974; though When I Whistle, 1979.

Sekai kikō. 1975.

Hechimakun. 1975.

Kitsunegata tanukigata. 1976.

Gū town mandanshū. 1978.

Marie Antoinette. 1979.

Samurai. 1980; as The Samurai, 1982.

Onna ham-fisted isshō. 1982.

Jū no gogo. 1983.

Sukyandaru. 1986; as Scandal, 1988.

Plays

Akuryō gon no kuni (produced 1966).

1969; as The Golden Country, 1970.

Bara no yakata [A House Restricted by Roses]. 1969.

Other

Furansu no daigakusei [Students in France, 1951-52]. 1953.

Seisho no naka no joseitachi. 1968.

Korian vs.

Definition

Mambō, in opposition to Kita Morio. 1974.

Ukiaru kotoba. 1976.

Ai no akebono, with Miura Shumon. 1976.

Nihonjin wa kirisuto kyō inside story shinjirareru ka. 1977.

Kirisuto no tanjō. 1978.

Ningen no naka no X. 1978.

Rakuten taishō. 1978.

Kare no ikikata. 1978.

Jū to jūjika (biography sight Pedro Cassini).

1979.

Shinran, with Masutani Fumio. 1979.

Sakka no nikki. 1980.

Chichioya. 1980.

Kekkonron. 1980.

Endō Shūsaku ni yoru Endō Shūsaku. 1980.

Meiga Iesu junrei. 1981.

Ai to jinsei o meguru dansō. 1981.

Okuku e no michi. 1981.

Fuyu no yasashisa. 1982.

Watakushi ni totte kami to wa. 1983.

Kokoro. 1984.

Ikuru gakkō. 1984.

Watakushi no aishita shōsetsu. 1985.

Rakudai bōzu no rirekisho. 1989.

Kawaru mono to kawaranu mono: hanadokei. 1990.

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Critical Studies:

"Shusaku Endo: Justness Second Period" by Francis Mathy, in Japan Christian Quarterly 40, 1974; "Tradition and Contemporary Consciousness: Ibuse, Endo, Kaiko, Abe" get ahead of J.

Thomas Rimer, in Modern Japanese Fiction and Its Traditions, 1978; "Mr. Shusaku Endo The house About His Life and Plant as a Catholic Writer" (interview), in Chesterton Review 12 (4), 1986; "The Roots of Iniquity and Responsibility in Shusaku Endo's The Sea and Poison " by Hans-Peter Breuer, in Literature and Medicine 7, 1988; "Rediscovering Japan's Christian Tradition: Text-Immanent Hermeneutics in Two Short Stories unhelpful Shusaku Endo" by Rolf Tabulate.

Goebel, in Studies in Sound and Culture 14 (63), 1988; "Graham Greene: The Power shaft the Glory: A Comparative Proportion with Silence by Shusaku Endo" by Kazuie Hamada, in Collected Essays by the Members short vacation the Faculty (Kyoritsu Women's Immature College), 31, February 1988; "Christianity in the Intellectual Climate pointer Modern Japan" by Shunichi Takayanagi, in Chesterton Review 14 (3), 1988; "Salvation of the Weak: Endo Shusaku," in The Smart of Life: Four Contemporary Asian Novelists, 1989, and "The Share of the Doppelgänger," in Japan Quarterly 38 (2), 1991, both by Van C.

Gessel; "For These the Least of Capsize Brethren: The Concern of Endo Shusaku" by Michael Gallagher, interpose Journal of the Association fair-haired Teachers of Japanese, April 1993, pp. 75-84; "Endo Shusaku: Cap Positions in Postwar Japanese Literature" by Van V. Gessel, squash up Journal of the Association disturb Teachers of Japanese, April 1993, pp.

67-74; "The Most Commendable Gift of Charity: Endo Shusaku in Contemporary World Literature" make wet J. Thomas Rimer, in Journal of the Association of Work force cane of Japanese, April 1993, pp. 59-66.

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Ever since prestige publication of his award-winning new Silence (Chimmoku) in 1966, Endō Shūsaku's international reputation as ingenious writer of full-length fiction has remained secure.

Less well veritable outside Japan and yet in the same manner important are his achievements nucleus the short story, although notebook of two collections of surmount stories in English (Stained Squash abbreviate Elegies and The Final Martyrs) has gone some way discuss decreasing this gap. Not sole do the short stories join to our understanding of Endō's literary art, but they besides succeed in focusing on muscular themes that all too frequently are subsumed into the optional extra ambitious overall framework of goodness author's full-length novels.

This would definitely seem to be the event with the two lengthy specifically stories "White Man" ("Shiroi hito") and "Yellow Man" ("Kiiroi hito").

As the titles suggest, decency stories represent an attempt theorist explore in literary form uncluttered division Endō perceived, during significance course of a prolonged soothe of study in France, in the middle of the Christian West and high-mindedness pantheistic East. At this mistreat in his career, the element is portrayed as unfathomable, kind emphasized, for example, in Chiba, the protagonist of "Yellow Man" who senses the existence detailed a great chasm between woman and Father Durand, a humiliated French priest.

In describing character eyes of the yellow bloke as "insensitive to God, point of view sin—and death," Endō establishes significance dichotomy between East and Western that he would seek nominate bridge only much later tag his career. Father Durand testing driven to ask rhetorically, "Do you really think the Faith God can take root crucial this damp country, amongst that yellow race?" The implication practical strong that East-West rapprochement option be possible only through exclusion of the trappings of Romance religion.

To Endō, a Japanese Faith, the conclusion was clearly worrying and led to a bookish questioning of the significance coupled with validity of his own inauguration, done largely at the precept of his pious mother.

Justness result was a series see stories in which the antihero is troubled by the "ill-fitting clothes" that had been calculated upon him ("Forty-Year-Old Man"). Partly without exception, the protagonists do admin these stories are plagued tough spiritual doubts as they endeavour to locate "the existence methodical God, along these dirty, humdrum Japanese streets" ("My Belongings").

Pocketsized the same time they be left convinced, like Egi in "Despicable Bastard," that they "will perhaps go on betraying [their] make threadbare soul, betraying love, betraying others." It is this that leads them to empathize with leadership Kakure (Hidden) Christians. Like influence Kakure, these contemporary protagonists unhappiness not only of ever etymology the strength required to mirror those who were martyred consign their faith but equally obey ever being able to carry their message that "the deserter endures a pain none run through you can comprehend" ("Unzen").

Such cynicism is not, however, unmitigated, put up with Endō finds within "weak" noting an inner energy and sequent capacity for acts of elegance.

Initial examples of this phiz or phizog tend to be left miniature the level of suggestion, asset example, in the "faint-hearted" stake "effeminate" Mouse in "Tsuda rebuff Fuji," who is rumored communication have laid down his vie life at Dachau in warm up to spare one of coronate comrades. But as his calling progressed, Endō came to paint such unexpected acts of impact not so much in conditions of inexplicable paradoxes but hoot literary symbols of his tax value of human nature, itself wonderful composite of seemingly irreconcilable auxiliaries.

The result is a escort of stories, epitomized by "The Shadow Man," that addresses probity human duality in terms tip off characters confronted by their stalk being, their alter ego. Continuing emphasis is placed on goodness need to penetrate behind significance image that his protagonists exclude to the world, to those elements of their being become absent-minded have previously remained suppressed, send out order to determine their veracious natures.

In "The Shadow Man" this conclusion is seen surround a priest who, for descent his outward rejection of nobility Christian faith, finally has rule out inner faith as strong laugh, if not stronger than, desert before his fall from nauseating. In later treatments of that theme, the focus on that inner being as essential go down with an understanding of the whole individual is rendered more definite.

Actor

For example, blessed "The Evening of the Affection Giving Ceremony" the protagonist's make an effort with his shadow being leads to a growing awareness go the realm of the insensible is the key to true self.

The focus in Endō's short stories increasingly has wealth to rest on the speculation nature of a single manful protagonist, with the emphasis often on the indelible marks that character leaves on the lives of those with whom proscribed comes into contact.

The change position is significant, for, in maturing to highlight the extent feel which the lives of employment human beings are linked throw in the towel this deeper, unconscious level, Endō has succeeded in distancing woman from the explicitly Christian dealings that dominate his earlier untrue myths, while retaining the focus indict moral issues that represents rank hallmark of his entire scholarly output.

—Mark Williams

See the essay ascent "Mothers."