When he went to Tokyo, in October 2000, he was a 137-pound 15-year-old. No trainer would touch him. Sumo apprentices start young, moving into training stables called heya where they’re given room and board in return for a somewhat horrifying life of eating, chores, training, eating, and serving as quasi-slaves to their senior stablemates (and eating). Everyone agreed that little Davaajargal had a stellar wrestling brain, but he was starting too late, and his reedlike body would make real wrestlers want to kick dohyo sand in his face. Finally, an expat Mongolian rikishi (another word for sumo wrestler) persuaded the master of the Miyagino heya to take Davaajargal in on the last day of the teenager’s stay in Japan. The stablemaster’s gamble paid off. After a few years of training and a fortuitous late growth spurt, Davaajargal emerged as the most feared young rikishi in Japan. He was given the name Hakuho, which means “white Peng”; a Peng is a giant bird in Chinese mythology.
Hakuho’s early career was marked by a sometimes bad-tempered rivalry with an older wrestler, a fellow Mongolian called Asashoryu (“morning blue dragon”), who became a yokozuna in 2003. Asashoryu embodied everything the Japanese fear about the wave of foreign rikishi who now dominate the sport. He was hotheaded, unpredictable, and indifferent to the ancient traditions of a sport that’s been part of the Japanese national consciousness for as long as there’s been a Japan.
This is something else you should register about sumo: it is very, very old. Not old like black-and-white movies; old like the mists of time. Sumo was already ancient when the current ranking system came into being in the mid-1700s. The artistry of the banzuke, the traditional ranking sheet, has given rise to an entire school of calligraphy. Imagine how George Will would feel about baseball if he’d seen World Series scorecards from 1789. This is how many Japanese feel about sumo.
Asashoryu brawled with other wrestlers in the communal baths. He barked at referees—an almost unthinkable offense. He pulled another wrestler’s hair, a breach that made him the first yokozuna ever disqualified from a match. Rikishi are expected to wear kimonos and sandals in public; Asashoryu would show up in a business suit. He would show up drunk. He would accept his prize money with the wrong hand.
The 600-pound Hawaiian sumotori Konishiki launched a rap career after retiring from the sport3; another Hawaiian, Akebono, the first foreign yokozuna, became a professional wrestler. This was bad enough. But Asashoryu flouted the dignity of the sumo association while still an active rikishi. He withdrew from a summer tour claiming an injury, then showed up on Mongolian TV playing in a charity soccer match. When sumo was rocked by a massive match-fixing scandal in the mid-2000s, a tabloid magazine reported that Asashoryu had paid his opponents $10,000 per match to let him win one tournament. Along with several other wrestlers, Asashoryu won a settlement against the magazine, but even that victory carried a faint whiff of scandal: the Mongolian became the first yokozuna ever to appear in court. “Everyone talks about dignity,” Asashoryu complained when he retired, “but when I went into the ring, I felt fierce like a devil.” Once, after an especially contentious bout, he reportedly went into the parking lot and attacked his adversary’s car.
The problem, from the perspective of the traditionalists who control Japanese sumo, was that Asashoryu also won. He won relentlessly. He laid waste to the sport. Until Hakuho came along, he was, by an enormous margin, the best wrestler in the world. The sumo calendar revolves around six grand tournaments—honbasho—held every two months throughout the year. In 2004, Asashoryu won five of them, two with perfect 15–0 records, a mark that no one had achieved since the mid-1990s. In 2005, he became the first wrestler to win all six honbasho in a single year. He would lift 400-pound wrestlers off their feet and hurl them, writhing, to the clay. He would bludgeon them with hands toughened by countless hours of striking the teppo, a wooden shaft as thick as a telephone pole. He won his 25th tournament, then good for third on the all-time list, before his 30th birthday.
Hakuho began to make waves around the peak of Asashoryu’s invulnerable reign. Five years younger than his rival, Hakuho was temperamentally his opposite: solemn, silent, difficult to read. “More Japanese than the Japanese”—this is what people say about him. Asashoryu made sumo look wild and furious; Hakuho was fathomlessly calm. He seemed to have an innate sense of angles and counterweights, how to shift his hips a fraction of an inch to annihilate his enemy’s balance. In concept, winning a sumo bout is simple: either make your opponent step outside the ring or make him touch the ground with any part of his body besides the soles of his feet. When Hakuho won, how he’d done it was sometimes a mystery. The other wrestler would go staggering out of what looked like an even grapple. When Hakuho needed to, he could be overpowering. He didn’t often need to.
The flaming circus of Asashoryu’s career was good for TV ratings. But Hakuho was a way forward for a scandal-torn sport—a foreign rikishi with deep feelings for Japanese tradition, a figure who could unite the past and future. At first, he lost to Asashoryu more than he won, but the rivalry always ran hot. In 2008, almost exactly a year after the Yokozuna Deliberation Council promoted Hakuho to the top rank, Asashoryu gave him an extra shove after hurling him down in a tournament. The two momentarily squared off. In the video, you can see the older man grinning and shaking his head while Hakuho glares at him with an air of outraged grace. Over time, Hakuho’s fearsome technique and Asashoryu’s endless seesawing between injury and controversy turned the tide in the younger wrestler’s favor. When Asashoryu retired unexpectedly in 2010 after allegedly breaking a man’s nose outside a nightclub,4 Hakuho had taken their last seven regulation matches and notched a 14–13 lifetime record against his formerly invincible adversary.
With no Asashoryu to contend with, Hakuho proceeded to go 15-0 in his next four tournaments. He began a spell of dominance that not even Asashoryu could have matched. In 2010, he compiled the second-longest winning streak in sumo history, 63 straight wins, which tied a record set in the 1780s. He has won, so far, a record 10 tournaments without dropping a single match. When I arrive in Tokyo, in early January 2014, Hakuho has 27 championships, two more than Asashoryu’s career total and within five of the all-time record. That he will break the record is a foregone conclusion. He is in his prime, and since winning his first basho in May 2006, he has won more than half of all the grand tournaments held in Japan.
Watching Hakuho’s ring entrance, that harrowing bird dance, it is hard to imagine what his life is like. To have doubled in size, more than doubled, in the years since his 15th birthday; to have jumped cultures and languages; to have unlocked this arcane expertise. To be followed on the street. To be a non-Japanese acting as a samurai-incarnate, the last remnant of a fading culture. At the time when I went to Tokyo, there was one other yokozuna in Japan, Harumafuji, another Mongolian. He was widely seen as a second-tier champion, and when I arrived he was out with an ankle injury. Hakuho is everything. How do you experience that without losing all sense of identity? How do you remember who you are?
But it’s time, here at the Kokugikan, for his first match of the hatsu basho, the first grand tournament of the year. Rikishi in sumo’s top division wrestle once per day during the 15-day derby; whoever has the best record at the end of the final day wins the Emperor’s Cup. Hakuho opens against Tochiozan, a Japanese komusubi—the fourth-highest ranking, three tiers below yokozuna. Tochiozan is known for outmuscling his opponents by gripping their loincloth, the mawashi. The wrestlers squat at their marks. The referee stands between them in shining purple robes, holding his war fan up. The crowd calls Hakuho’s name. There’s a roar as the fighters lunge for one another. Nothing Hakuho does looks difficult. He spins slightly out of the way as Tochiozan grabs, unsuccessfully, for his mawashi. Then he uses his rotation as a windup to smash the other wrestler in the chest. Tochiozan staggers back, and Hakuho presses the advantage—one shove, two, three, and now Tochiozan is over the barrier, the referee pointing his war fan toward Hakuho’s side to indicate victory. The entire match la
sts four seconds.
He doesn’t celebrate. He returns to his mark, bows to Tochiozan, and squats as the referee again points to him with the fan. Win or lose, sumo wrestlers are forbidden from betraying emotion. That was the sin Asashoryu used to commit; he’d raise a fist after winning or snarl a happy snarl. Hakuho is not so careless. Hakuho is discreet. There are many crimes a sumotori can commit. The worst is revealing too much.
The Disappearing Sword
Some Japanese stories end violently. Others never end at all, but only cut away, at the moment of extreme crisis, to a butterfly, or the wind, or the moon.
This is true of stories everywhere, of course: their endings can be abrupt or oblique. But in Japan, where suicide is historically woven into the culture,5 where an awareness of life’s evanescence is the traditional mode of aesthetics,6 it seems truer than in other places.
For instance: my second-favorite Japanese novel, Snow Country, by the 20th-century writer Yasunari Kawabata. Its last pages chronicle a fire. A village warehouse where a film has been playing burns down. We watch one of the characters fall from a fiery balcony. The protagonist runs toward her, but he trips in the crowd. As he’s jostled, his head falls back, and he sees the Milky Way in the night sky. That’s it. There is no resolution. It’s left to the reader to discover how the pieces fit together, why Kawabata thought he had said everything he needed to say. Why he decided not to give away more than this.
The first time you read a story like this, maybe, you feel cheated, because you read stories to find out what happens, not to be dismissed at the cusp of finding out. Later, however, you might find that the silence itself comes to mean something. You realize, perhaps, that you had placed your emphasis on the wrong set of expectations. That the real ending lies in the manner of the story’s turning away from itself. That this can be a kind of metamorphosis, something rich and terrifying and strange. That the seeming evasion is in fact a finality, a sudden reordering of things.
For instance: In January I flew to Tokyo to spend two weeks watching sumo wrestling. Tokyo, the city where my parents were married—I remember gazing up at their Japanese wedding certificate on the wall and wondering what it meant. Tokyo, the biggest city in the world, the biggest city in the history of the world, a galaxy reflected in its own glass. It was a fishing village barely 400 years ago, and now: 35 million people, a human concourse so vast it can’t be said to end, only to fade indeterminately around the edges. Thirty-five million, almost the population of California. Smells mauling you from doorways: stale beer, steaming broth, charbroiled eel. Intersections where a thousand people cross each time the light changes, under J-pop videos 10 stories tall. Flocks of schoolgirls in blue blazers and plaid skirts. Boys with frosted tips and oversize headphones, camouflage jackets and cashmere scarves. Herds of black-suited businessmen. A city so dense the 24-hour manga cafés will rent you a pod to sleep in for the night, so post-human there are brothels where the prostitutes are dolls. An unnavigable labyrinth with 1,200 miles of railway, 1,000 train stations, homes with no addresses, restaurants with no names. Endless warrens of Blade Runner alleys where paper lanterns float among crisscrossing power lines. And yet: clean, safe, quiet, somehow weightless, a place whose order seems sustained by the logic of a dream.
It’s a dream city, Tokyo. I mean that literally, in that I often felt like I was experiencing it while asleep. You’ll ride an escalator underground into what your map says is a tunnel between subway stops, only to find yourself in a thumping subterranean mall packed with beautiful teenagers dancing to Katy Perry remixes. You will take a turn off a busy street and into a deserted Buddhist graveyard, soundless but for the wind and the clacking of sotoba sticks, wooden markers crowded with the names of the dead. You will stand in a high tower and look out on the reason-defying extent of the city, windows and David Beckham billboards and aerial expressways falling lightly downward, toward the Ferris wheel on the edge of the sea.
All that winter I had been forgetful. No one who knew me would have guessed that anything was wrong, because in fact nothing was wrong. It was only that things kept slipping my mind. Appointments, commitments, errands. My parents’ phone number. Sometimes, and for minutes at a time, what city I was in. There is a feeling that comes when you open a browser window on a computer and then realize you have lost all sense of what you meant to do with it; I felt that way looking out of real windows. Some slight but definitive shift in my brain had separated me from my own thoughts. The pattern had changed and I could no longer read it; the map had altered and I could no longer find my way.
There was a reason for this, but instead of confronting it I was evading it, I was refusing to name it to myself. I would come up to the point and then trail off in the middle of the sentence. I kept myself in the margins of a safe semi-oblivion, around whose edges things kept erasing themselves. Of course I would go to Tokyo, I said when I was asked to write about sumo wrestling. Inwardly, I was already there.
I drifted through the city like a sleepwalker, with no sense of what I was doing or why. Professionally, I managed to keep up a facade of minimum competence, meeting with photographers, arriving on time for the first bell at the Kokugikan, taking notes. (I have: “arena French fry cartons made of yellow cardboard with picture of sumo wrestler printed on it.” I have: “bottle openers attached to railings with string, so fans can open beer.” I have: “seat cushions resting on elevated platforms, so fans can slide their shoes underneath.”) Early one morning I stood in a narrow side street between a bike rack and a pile of garbage bags, spying on a sumo practice through windows steamed over from the heat of the bodies within. Occasionally a wrestler would come out and stand in the doorway (it was a sliding glass door, motion sensitive), sweat-slick and naked but for his brown mawashi, to let the winter air wash over him. We would look at each other, and not smile.
I wandered through Ryogoku, the neighborhood near the Kokugikan, past run-down chanko joints peddling the high-calorie protein stew that rikishi guzzle to gain weight. I followed wrestlers who were out running errands, crossing the street on the way to or from their stables: soft kimonos and wooden sandals, working their iPhone touchscreens with big thumbs or bopping their heads to whatever was playing in their earbuds. One afternoon I spied on a young rikishi who was sitting alone on a park bench, 375 pounds if he was an ounce, watching some tiny kids play soccer. He was sitting on the left side of the bench, and he was very careful not to let his kimono spread onto the other half of the seat, as though he were conscious that his bulk might impose on others. Every once in a while a mother would approach and give him her child to hold, and he would shake the little baby, very gently.
Most of the time, though, I was lost in Tokyo, and if I wound up anywhere I was supposed to be, anywhere I had agreed to be, it felt like a fortuitous accident. The disorientation I had experienced all winter latched onto Tokyo’s calm madness and found a home in it, like one of the silent water buses—glass beetles from a science-fiction film—that glide up the Sumida River.
Part of this had to do with another Japanese story, one I found myself increasingly preoccupied with, even though it had nothing to do with the wrestling culture I’d come to Japan to observe. This story fit into mine—or maybe the reverse—like the nesting sumo dolls I saw one afternoon in a chanko shop window, the smaller fighters enclosed in the larger, tortoises in a strange shell. It was a distraction, but unlike almost everything else during those weeks, I couldn’t get it out of my mind.
On the flight to Tokyo, I brought a novel by Yukio Mishima. Runaway Horses, published in 1969, is the second book in his Sea of Fertility tetralogy, which was the last work he completed before his spectacular suicide in 1970. What happened was that he sat down on the floor and ran a dagger through his abdomen, spilling 20 inches of intestine in front of the general whom he had just kidnapped, bound, and gagged. He had taken the general hostage in his own office in the headquarters of the Japan Self-Defense Forces (SDF) in a failed attempt to overthrow t
he government of Japan. If you tour the building today, you can see the gouges the writer’s sword left in the door frame when he fought off the general’s aides.
Mishima was a contradiction. Handsome, rich, a perennial contender for the Nobel Prize, he was at 45 a national celebrity, one of the most famous men in the country. He was also possessed by an increasingly charismatic and death-obsessed vision of Japanese culture. After its defeat in the Second World War, Japan had accepted severe restraints on its military, had turned away from martial values. The SDF was the shadow of an army, not really an army at all. Mishima not only rejected these changes but found them impossible to bear. As a child, he had been sickly and sheltered. Now he worshiped samurai and scorned the idea of peace. He fantasized about dying for the emperor, dying horribly: he posed in an artist’s photo shoot as the martyred St. Sebastian, his arms bound to a tree, arrows protruding from his sides.
In 1968, horrified by the scale of left-wing protests in Tokyo, Mishima founded a private army, the Tatenokai, advertising for soldiers in right-wing student newspapers. A married father, he had long haunted Tokyo gay bars. He fell in love with the Tatenokai’s second-in-command, a young man called Masakatsu Morita, and began to imagine a coup attempt that would double as a kind of erotic transfiguration, an all-consuming climax of the sort that sometimes fell at the end of Kabuki melodramas.
And so in 1970 Mishima made an appointment to visit the headquarters of the Self-Defense Forces accompanied by four young Tatenokai officers. He wore his brown Tatenokai uniform, sword in a scabbard at his belt. When the general asked to see the blade, a 17th-century weapon forged by the Seki no Magoroku line of swordsmiths, the writer requested a handkerchief to clean it. This was the signal for the four Tatenokai officers to seize the general and barricade the door.
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