


Cork tree bark, giving bronze/pink. Cotton and silk fibre showing completely different colours though both were in the same dyepot!









The making of aged paste or Furu-nori; A great pot is made of this, there are several cookings of the paste, and each batch is put into the pot then the pot is tied with persimmon treated paper, and then left for a year. The pot is then opened, the old water poured off and new water added. This happens every year for 10 years, until it reaches its final stage and can be used. This ten year period is the length of an apprenticeship in the studios of the conservators and marks the end of the apprenticeship.
There is a difference between the old and new paste, the old paste has weaker bonding abilities (don't we all) but the old paste (furi-nori) is able to laminate more sheets of papers of a particular kind without producing the brittleness and stiffness of the new paste (shofu nori), and because of this difference is used mostly on the hanging scrolls, which are of course rolled up or unrolled for use, and need to hang straight when displayed. Also, because aged paste is so much weaker, a secondary method is used, which is the beating of the papers together with a brush called uchi-bake which is made from hemp palm fibres. The brush strikes the scroll at a certain angle and 'meshing' of the papers take place to which the furi-noro has been applied.
Old paste can be sieved twice, once through a horsehair sieve and secondly a fine silk sieve.
This is one of the pots, an 'Ali Baba' type of pot, very suitable for growing plants in but unfortunately it has no hole in the bottom for drainage but is a good collector of rain water!
A rather beautiful bowl used for the paste, though its first use is for the grinding of minerals.http://northstoke.blogspot.com/2009/11/nishijin-textile-centre-kyoto.html


A patch of stitchwort
Two carp leaping among waves Tsukioka Shuei (1790-1830)The picture above which hangs on a wall, was originally a single screen surrounded by a frame and free-standing. Such screens were set in direct alignment with the entrance to a temple. So that as you went into the temple it faced you. This was to keep the bad spirits out, because apparently they only travelled in a straight line, not like our spirits at the cross-roads who could presumably take whatever road they felt like, though of course the answer that by burying the wicked at a cross road they would be confused as to which way to go.
Tamamushi Shrine; from creative commons wikipedia; - Tokyo Fine Arts School and Tokyo Music School

Horyu Temple, with the pagoda at the sidephotos taken from creative commons...
This is the 7th century depiction of the story of the prince offering himself to the lioness. It is a 'three picture' narrative. The picture is depicted on the side of a portable altar in the Horyu Ji temple
p.s. this of course leads on to 'deep ecology', and the writing of Arne Naess and others, a philosophy underpinning a lot of green radical thinking....
some of the principles set out by this philosophy..........
The well-being and flourishing of human and nonhuman life on Earth have value in themselves (synonyms: intrinsic value, inherent value). These values are independent of the usefulness of the nonhuman world for human purposes.
Richness and diversity of life forms contribute to the realization of these values and are also values in themselves.
Humans have no right to reduce this richness and diversity except to satisfy vital human needs.
The flourishing of human life and cultures is compatible with a substantial decrease of the human population. The flourishing of nonhuman life requires such a decrease.
Present human interference with the nonhuman world is excessive, and the situation is rapidly worsening.
Policies must therefore be changed. These policies affect basic economic, technological, and ideological structures. The resulting state of affairs will be deeply different from the present.
The ideological change is mainly that of appreciating life quality (dwelling in situations of inherent value) rather than adhering to an increasingly higher standard of living. There will be a profound awareness of the difference between big and great.
Those who subscribe to the foregoing points have an obligation directly or indirectly to try to implement the necessary changes.
http://www.youtube.com/watch?v=llvnEaLUOac
These are fine words but probably impossible to achieve, I do not necessarily criticise Naess but having read all these authors over the years I think that there is a certain unrealistic aim here, though beautifully put. Naess lived in Norway, he loved the mountains and solitary places, most of humanity live in a very different scenario. But all these philosophies have come and gone, his was the inspiration for movements like 'Earth First' an American group more radical than Greenpeace.
Today I find in my email box George Monbiot talking about another movement, this time 'The Dark Mountain project' proposing that all of the above, the individual campaigns and trying to save the world are a waste of time! What we should be doing is knuckling down and learning to survive whatever happens in the future - not terribly new thinking, its part of the myth that 'greens' live by, but perhaps its a sensible way forward. And do I note in the writing that Paul Kingsnorth has also been reading Mary Midgeley, and putting forward the similar idea of creating a new myth by which we live, and thereby living it?