Skinship基本上用来描述亲密关系。通过身体接触来建立联系被称为皮肤关系。在日本，人们非常重视皮肤。在他们看来，每一次触摸都不仅仅是身体上的体验，而是影响和被感觉到的。Skinship这个词原本是用来描述母亲和孩子之间的关系，但随着时间的推移，这个词被用来描述身体上的关系(Tahhan, 2010)。答汗的写作不同于日本文学，前者论述身体结合的重要性，而后者则论述日本文化的不同方法。父母和孩子的皮肤被认为是神圣的，它开始于母乳喂养。这种联系创造了父母之间的情感联系(Tahhan, 2010)。
Nihonjinron is basically the genre of text that focuses on the cultural values and national identity of Japan. This kind of text shares the general assumption about the life and social identity of Japanese people. Such texts have been published for decades. Nihonjinron consists of the text that informs, what Japan is, what Japanese culture is or what are their styles. Thus in the literal meaning Nihonjinron is the theory or discussion about Japan and Japanese people. The concept of this literary genre became very popular after World War II. Nihonjinron is also divided into subgenres according to subject (Kelly, 1991).
Skinship is basically used to describe the intimacy. To create bonding through physical contact is called as Skinship. In Japan a great deal of emphasis is given on Skinship. According to them every touch is not just the physical experience but it affects and it is to be felt. The word Skinship was meant to describe the bonding between mother and child, but with time this word was being used to describe the physical bonding (Tahhan, 2010). Tahhan’s writing are different from Nihonjinron as the former talks about the importance of physical bonding while the later talks about the different approaches of Japanese culture. The skinship in parent-child is considered to be sacred and it starts from breast feeding. This kind of bonding creates emotional connection between parent and mother (Tahhan, 2010).
For Japanese the use of correct words and language is very important. Minako was angry with her husband’s uncle because he used the “Oi” with her name, which is an extremely informal word and according to system of society, “Oi” could only be used by a husband to call his wife. Her husband’s uncle also removed the word “San” from her name which I considered to be the breach of manners and etiquettes. Kaori’s five-year-old brother gets angry at Kondo because he called him “Kaori” instead of Kaori-chan” and the five years old boy found it insulting and offensive. Thus in the Japanese culture the difference between in-group and out-group is of great importance (Kondo, 2009).
Shitamachi people have the perspective that Yamanote people are overly polite, arrogant and pompous. Think Y’s language is overly polite, snobbish, and pretentious. They also believe that Yamanote people are unreliable. Yamanote have the perspective that Shitamachi people have the habit of interfering and they do not respect privacy of others (Kondo, 2009). According to Yamanote, Shitamachi are the people who are inferior to them and lack manners, self control and even education. Yamanote people find the culture of Shitamachi as nostalgic with the feeling of akogare. They also find this culture to be traditional but vulgar and inferior. While, according to Shitamachi people, Yamanote have the middle class sensibility and their strength is their bourgeois propriety. Still Shitamachi people are proud of themselves and their culture, and find their culture to be superior of Yamanote. They believe in trying to “move up” than Yamanote people (Kondo, 2009). Here Kondo mean by “Ambivalent identities” is those who are unsure about themselves as well as about others too.
Arakawa is the place where low class Shitamachi people live with great pollution. This place includes municipal sewage plant, crematorium and Kotsukappara which was a former ground for conducting executions. There are many small factories in this area. This place provides shelter to Koreans, working labor and Burakumin. The rate of juvenile delinquency is very high in the area (Kondo, 2009).