UNIVERSITY OF LANGUAGES AND INTERNATIONAL STUDIES

FACULTY OF JAPANESE LANGUAGE AND CULTURE

GRADUATION PAPER

Supervisor: Hoàng Thu Trang

Student : Phùng Thị Ngọc Ánh
Year of Enrollment: QH2019.F1.J5.CLCTT23

Hanoi – 2023

ĐẠI HỌC NGOẠI NGỮ, ĐẠI HỌC QUỐC GIA HÀ NỘI

 KHOA NGÔN NGỮ VÀ VĂN HÓA NHẬT BẢN

KHÓA LUẬN TỐT NGHIỆP

TINH THẦN MOTTAINAI TRONG ĐỜI SỐNG VĂN HÓA NGƯỜI NHẬT
VÀ ẢNH HƯỞNG CỦA TINH THẦN MOTTAINAI ĐẾN PHONG TRÀO BẢO VỆ
MÔI TRƯỜNG Ở VIỆT NAM

Giáo viên hướng dẫn: Hoàng Thu Trang

Sinh viên: Phùng Thị Ngọc Ánh
Khóa: QH2019.F1.J5.CLCTT23

Hà Nội – 2023
 ACCEPTANCE PAGE

I hereby state that I: Phung Thi Ngoc Anh, class QH2019.F1.J5.CLCTT23, being a
candidate for the degree of Bachelor in Japanese accept the requirement of the College
relating to the retention and use of Bachelor’s Graduation Paper deposited in the
library.
In terms of these conditions, I agree that the origin of my paper deposited in the library
should be accessible for the purpose of study and research, in accordance with the
normal conditions established by the librarian for the care, loan of or reproduction of
the paper.

Signature

ACKNOWLEDGEMENT
First and foremost I would like to express my deepest gratitude to my supervisor, Mrs.
Hoang Thu Trang, for her unwavering support, clear guidance, thorough review, and
continuous encouragement. Her advice and feedback were invaluable in shaping the
direction of my research and refining my writing. She not only provided constructive
criticism but also helped keep me focused and motivated throughout the process.

Furthermore, I am grateful to everyone who participated in the questionnaire activity,

and I sincerely appreciate their permission and cooperation. I especially want to thank
those who took the time to complete the survey, as their active participation was crucial
to the data collection process and contributed significantly to the success of the study.

Finally, I would like to acknowledge the invaluable support and helpful comments and
suggestions from my family and friends. Their unwavering support and sound advice
provided me with the motivation and determination to complete my graduation paper.
LIST OF TABLES
Table
Table 1. Answers to the question: “Which of the following age groups do you belong to?”
Table 2. Answers to question 2: If you have known or heard about the spirit of Mottainai,
where did you know or hear?
Table 3. Answers to question 7: What is the number of clothes and items that you have
purchased but have not utilized?
Table 4. Answers to question 8: Do you often leave leftover food and throw it away after
meals? (Average of 21 meals per week)
Table 5 Answers to question 9: Do you practice waste sorting at home, the workplace, or
educational institutions?
Table 6. Answers to question 10: Do you regularly use used products such as household
items, clothing, bags, books, etc.?
Table 7. Answers to question 12: Have you participated in any environmental-related
activities, events, or projects?

LIST OF FIGURES
Figure 1 Answers to the question: “Where do you live?”
Figure 2
Answers to the question: “Do you learn or research Japanese culture?”
Figure 3
Answers to question 1: Have you ever heard about Mottainai?
Figure 4
Answers to question 3: When it comes to the spirit of Mottainai, which of the following
practices comes to mind? (You can choose more than one option)
Figure 5
Answers to question 4: Do you maximize utilizing the function of your belongings?
Figure 6
Answers to question 5: Do you frequently engage in the practice of recycling and reusing
items such as bottles, books, clothing, and other commodities?
Figure 7
Answers to question 6: How does your shopping behavior (for food, household items,
clothing, etc.) compare to your personal needs and requirements?
Figure 8
Answers to question 11: Have you ever researched sustainable products, such as organic food
or recycled clothing?
Figure 9
Answers to question 13: How do you evaluate the impact and effectiveness of current
environmental-related activities, events, and projects?

List of images

Image 1: Hari-kuyo Festival

Image 2: Furoshiki
Image 3: Kintsugi
Image 4: Book-Off - a famous secondhand store in Japan
Image 5: Bioethanol
Image 6: Mottainai 2022 awarded scholarships and gifts to children who were victims of
traffic accidents and orphans due to Covid-19.
Image 7: Kim Lien Second Hand Clothes Market in Hanoi
ABSTRACT
Vietnam is currently confronted with significant environmental challenges, particularly in
waste management and pollution, necessitating the urgent identification of practical solutions.
The "Mottainai" spirit, deeply embedded within Japanese culture, has yielded notable waste
reduction and resource conservation accomplishments, rendering it a valuable framework for
Vietnamese individuals, organizations, and policymakers. This research aims to assess the
potential impact of the "Mottainai" spirit on waste reduction, resource conservation, and
sustainability practices in Vietnam, thereby exploring its applicability within the country.
Consequently, this study aims to contribute to formulating effective strategies for fostering
sustainable resource utilization and waste reduction practices in Vietnam, leveraging the
potential influence of the "Mottainai" spirit on environmental protection endeavors.

Keywords: Mottainai, waste reduction, resource conservation, sustainability

CHAPTER ONE: INTRODUCTION

The first chapter presents an overview of the research, which consists of six main parts
(1) Research problem and rationale for the study, (2) Aims and objectives, (3) Significant of
the study, (4) Scope of the study, (5) Research methods, (6) Organization of the study

1.1 Research Problem and Rationale for the Study

Environmental issues have become prominent social issues in recent years. Environmental
issues are becoming increasingly prevalent in developing countries, as they transition from a
centralized economy to a market economy.

Rapid urbanization and population growth in Vietnam have a significant impact on the
environment. Therefore, environmental protection is one of the critical issues that our Party
and State pay great attention to in the general socio-economic development strategy in the
period of industrialization and modernization of the country. To achieve sustainable
development, we also should develop a unified action plan and learn from developed
countries.

For centuries, the term "Mottainai" has been essential to Japanese culture, emphasizing waste
reduction and resource conservation. As global environmental concerns grow, their meaning
and influence become more relevant to the global ecological situation. Vietnam's waste
management, resource conservation, and sustainability are increasingly critical problems.
With growing concerns over environmental degradation and climate change, fostering
sustainable practices among the youth is essential to ensure a more sustainable future for
Vietnam. The Mottainai Spirit has been proposed as a potential solution to these problems.
As a result, there is a need to investigate the concept, its relevance to Vietnam, and its impact
on the country's environmental issues.

Recognizing this issue, the author has chosen "Mottainai Spirit in Japanese cultural life and
its impact on the environmental protection movement among Youth in Vietnam" for research.

1.2 Aims and Objectives

This research explores the Mottainai Spirit concept and its origins, meaning, and expression
in Japanese culture. Furthermore, this research will also identify the environmental problems
related to waste management, resource protection, and sustainability in Vietnam and discuss
how Mottainai Spirit can help address environmental issues in Vietnam.

These objectives can be achieved:

 1. To evaluate the level of awareness and comprehension of the Mottainai spirit among
the youth in Vietnam.
2. To investigate the extent to which Vietnamese youth integrate Mottainai principles
into their daily lives, such as waste reduction, reuse, and recycling practices.
3. To examine the role played by digital platforms, particularly the internet and social
media, in disseminating information about Mottainai and its impact on the
environmental consciousness of Vietnamese youth.
4. To analyze the relationship between the adoption of the Mottainai spirit and
engagement in environmental protection activities and waste segregation practices
among Vietnamese youth.
5. To offer valuable recommendations and insights to promote the Mottainai spirit and
sustainable practices among Vietnamese youth.
The achievement of these objectives will contribute to the existing knowledge on the
influence of the Mottainai spirit on environmental protection behavior among Vietnamese
youth and provide valuable insights for implementing initiatives that foster sustainable
practices and environmental awareness.

1.3 Significance of the Study

The researcher expected to gain a comprehensive exploration of the cultural roots of the
Mottainai Spirit in Japan and its connection with waste reduction, resource conservation, and
sustainability. In addition, it examines the influence of the Mottainai Spirit on other cultures,
particularly in Vietnam. As a result, it identifies the potential of using Mottainai values in
environmental protection activities and sustainable practices in Vietnam. The final result will
be one of the helpful contributions to the broader field of sustainability research by providing
new insights into the cultural aspects of waste reduction, resource conservation, and
sustainability.

1.4 Scope of research

The research focuses on studying the cultural roots of Mottainai in Japan and its development
over time, examining its connection with waste reduction, resource conservation, and
sustainability. And analyze the manifestations that are reflected in Japanese society. The
study's scope will also examine the relationship between Mottainai and other traditional
Japanese cultural values such as environmental protection and intergenerational
responsibility. In addition, the thesis will explore how these values are applied in
contemporary Japanese society and affect other cultures, especially Vietnam. The research
will also examine the potential of using Mottainai values in environmental protection
activities and sustainable practices in Vietnam.

1.5 Researching methods

The research methods will include a review of relevant literature, case studies, and policy
documents related to the topic. The research will also involve collecting and analyzing data
from relevant sources, such as government reports and academic articles... Qualitative
research methods such as surveys may also gather data from experts and stakeholders. The
study will focus on Japan and its influence on Vietnam as a case study.

1.6 Structure of research

This study is divided into the following chapters:

In Chapter 1, the introduction of the study, concerning its rationale, aims, research questions,
scope, and significance of the study, is presented.

Chapter 2 brings about a literature review; ideas from different bodies of literature are
presented and synthesized so that an ideology that guides this research and a more thorough
view of the concepts and theories can be established.

In Chapter 3, the researcher continues to research the spirit of Mottainai in traditional

Japanese culture ,which includes the Hari Kuyo Festival, Furoshiki gift wrapping, and food
culture. Furthermore, the writer studies the manifestations of the Mottainai spirit portrayed
through Japanese customs and daily life, such as the world-famous minimalist lifestyle, the
Mottainai flea market, smart and creative ways of sorting and recycling waste…

In Chapter 4, the researcher investigates and synthesizes current Mottainai-inspired activities

and campaigns in Vietnam. Survey to determine the amount of knowledge of the Mottainai
spirit in daily life among Vietnamese people, particularly young people. Through it, we can
observe the current situation and the importance of preserving, implementing, and sharing the
ideals of the Mottainai spirit in Vietnam.

Chapter 5 delves into the study's conclusion, including a summary of the research,
recommendations, limitations, and suggestions for further research.
 CHAPTER TWO: LITERATURE REVIEW

The literature review of the thesis "Mottainai Spirit in Japanese Cultural Life and Its Effects
on the Environmental Protection Movement in Vietnam" provides an overview of the key
concepts related to the study, including the Mottainai spirit, environmental protection, waste
reduction, and sustainability. The review begins with exploring the "Mottainai" spirit and its
cultural significance in Japan, highlighting how the concept has been integrated into everyday
life and led to successful waste reduction and resource conservation practices.

2.1. Literature related to the fundamental concepts of the study

a. Etymology

Mottainai is a compound term derived from the components mottai

(勿体) and nai (ない). (勿体) is said to have originated in Buddhism. 勿
translates as "must not" or "may not," and 体 refers to "body." It
means that a body or any one thing cannot be considered
independent because everything in the world depends on other
things (Jodo Shu). The term 'mottai' encompasses various meanings,
such as "the intrinsic nature or essence of an object or life form,"
"the ideal state of being for a particular entity," or "the
fundamental core of an item." Additionally, it conveys a sense of
solemnity or dignity. The component 'nai' functions as a negation,
signifying "absence" or "lacking" and negating the preceding term.
Thus, Mottainai originally meant a state in which an object lacks
its fundamental essence, solemnity, or core, rendering it
unsuitable, inadequate, or incomplete in a particular manner.
 b. Contemporary Use

Japanese people often utter the expression ‘Mottainai!’ In English, it can be said, ‘What a
waste!’ or ‘Don’t be wasteful!’. It often pertains to tangible entities such as food, clothing, or
possessions but may also extend to intangible phenomena like time, opportunities, skills, and
talents. For example, when a stunning Japanese traditional garment, such as a kimono,
remains unworn and concealed in a drawer for years, it is considered 'Mottainai!' Similarly, if
an excessive portion of a carrot's end is discarded, the situation is deemed 'Mottainai!'
Furthermore, if a robust young individual displays no interest in employment and merely
idles away their time, this too exemplifies 'Mottainai!'. As an expression of remorse for
wastefulness, Mottainai reflects its etymology by highlighting the denial or disrespect of an
object's essence when not fully utilized to its potential.

Nonetheless, the term Mottainai encompasses more than mere wastefulness. It is also
employed to indicate an individual's belief that someone is inadequate or unsuitable for a
specific role or relationship. In this context, Mottainai denotes "sacrilegious; disrespectful" or
"exceeding what one merits." For instance, a friend may joke that your partner is Mottainai
for you if their value is not fully appreciated. This interpretation, too, mirrors the term's
origins, as it conveys regret for not entirely embracing the partner's existence. Implicit in this
meaning is a notion of gratitude, suggesting that one should appreciate the partner's presence
in their life. This connotation of Mottainai also applies to material objects; when receiving a
gift for which one feels unworthy, the term may be utilized to express gratitude and humility.

Both interpretations of "Mottainai" inherently retain the original essence of the term.
Whether about remorse over squandering resources or expressing gratitude towards an object
or individual, "Mottainai" fundamentally addresses the imperative of thoroughly valuing the
subject. This process necessitates the presence of an appreciator. Consequently, "Mottainai"
can be considered an intrinsically dialogic concept, which mirrors its Buddhist underpinnings
of interconnectedness. Although the dialogic nature of the term might not be immediately
evident to contemporary users, it remains embedded within the foundational structure of the
word.

2.2 The history of Mottainai

2.2.1. Historical perspective

Reviewed from a historical perspective, the concept of Mottainai has gained significant
importance in the context of food supply and demand, emphasizing the notion that wasting
food is both disrespectful and imprudent.

Japan is known for having a high population density for its small size. After a protracted era
of war (the "Warring States Period," or Sengoku jidai), the early Edo and Meiji periods
experienced incredibly high population growth. Throughout history, Japan has faced food
supply and demand challenges, primarily due to its limited arable land, natural disasters, and
population growth. These challenges necessitated the efficient use of available resources,
leading to the developing and reinforcing the Mottainai concept as a crucial cultural value.
These challenges necessitated the efficient use of available resources, leading to the
developing and reinforcing the Mottainai concept as a crucial cultural value.

It has been determined that the spirit of "Mottainai" spread as a result of noticing this
relationship between population density and food output. When this population growth
occurred without a corresponding rise in the food supply, people became more aware of their
available resources, developing a "fear of famine" as well as a greater determination to make
the best of what they had. The concept of "Mottainai" arose as a result of people encouraging
one another to avoid waste whenever feasible. The idea of minimizing waste and maximizing
the utility of food resources was deeply ingrained in Japanese society, as leaving food behind
was not only seen as wasteful but also disrespectful to the efforts of farmers, fishermen, and
other food producers.

During the Edo period (1603-1868), Japan experienced relative stability and self-sufficiency
in food production. The samurai class, in particular, adhered to a strict code of conduct
emphasizing frugality and resourcefulness. This period witnessed the emergence of
sustainable food practices, such as crop rotation, organic farming, and the use of local,
seasonal ingredients. The Mottainai concept was further reinforced through these practices, as
the population recognized the importance of sustainable resource management in relation to
food supply and demand.

The devastation of World War II led to severe food shortages in Japan, once again
highlighting the importance of resourcefulness and the Mottainai ethos. In the post-war era,
Japan underwent rapid industrialization and economic growth, which inevitably led to
increased consumerism and waste production. However, the Mottainai concept persisted as a
cultural value, reminding the Japanese people of the importance of minimizing waste,
particularly in relation to food.
In conclusion, the historical development of the Mottainai concept concerning food supply
and demand reflects the enduring importance of this cultural value in Japanese society. As
concerns about food waste and sustainability persist in the modern era, the Mottainai ethos
serves as a powerful reminder of the importance of resourcefulness and the need to minimize
waste.

2.2.2. Influence of Buddhism

Throughout Japanese history, Buddhism has played a significant role in shaping the concept
of Mottainai, particularly those teachings that emphasize interconnectedness, non-attachment,
and mindfulness.

Furthermore, mottai comprises two characters, Mottai and Nai, and has no meaning. That is,
nothing is the true nature of things. Nothing exists by itself in Buddhism. This is a
fundamental Buddhist teaching. Something — one thing — can exist only in relation to many
others, and when one of these others changes, a new constellation arises. This is dependent
origination, (inter)dependent arising, or other comparable terms.

The principle of "dependent origination" underscores the interdependence of all living beings
and how their actions have consequences for the environment and other life forms. This
teaching aligns with Mottainai's focus on interconnectedness and the importance of avoiding
waste.

Additionally, the Buddhist concept of "dana," or generosity, encourages sharing resources

and minimizing waste, resonating with Mottainai's emphasis on gratitude and valuing the
intrinsic worth of objects or individuals. Before beginning a meal, Japanese folks frequently
say Itadakimasu. It is a polite and courteous way of stating '(I) take'. Itadakimasu is a humble
statement of appreciation to the plants and animals who lost their lives to provide the food
that is going to be consumed. Even if individuals are unaware of it, all living beings are
revered in the Japanese mindset.

Another crucial Buddhist doctrine profoundly embedded in the Japanese worldview is Mujou
（ 無 常 ） . That is, nothing is consistent or lasting. As Hérakleitos
stated, everything is impermanent and constantly changing. Mujou
is the Japanese worldview's constant undercurrent. It is
inextricably linked to Japan's ever-changing and occasionally
unpredictable nature. Nothing gets past Mujou. Dependent
origination and Mujou heighten awareness of the transient nature of all beings'
existence amid the immense complexity of the world. That is why the true nature of
something is nothing; everything's existence is precious.

Buddhist teachings on mindfulness promote awareness of one's actions, thoughts, and

intentions. This focus on mindfulness supports the Mottainai principle of fully appreciating
and utilizing resources while avoiding waste.

2.2.3. Influence of Shinto

As Japan's indigenous religion, Shinto has also played a significant role in the development
of the Mottainai concept. Shinto arose from the Jumon culture, a religion based on awe and
worship of nature. Then, some 2,500 years ago, rice culture arrived in Japan. Nature's
blessings, particularly hot sunshine and plenty of water, are critical in rice cultivation. The
hunting, fishing, and gathering cultures, along with rice culture, formed the foundation of the
Japanese worldview. Since the Jumon period, the Japanese have worshiped the spirits of
plants, animals, and everything in nature. Shinto beliefs emphasize the sacredness of nature,
considering it to be imbued with divine energy. This perspective fosters a deep respect for the
natural world and its resources, promoting a mindset that values resourcefulness and
minimizes waste.

Shinto holds that Kami (Spirits or Deities) are present in all living and non-living entities.
This belief nurtures a sense of gratitude and reverence for the resources available in the
world, further reinforcing the Mottainai ethos.

Besides, Shinto teachings emphasize the importance of maintaining harmony and balance in
one's life and with the natural world. This focus on harmony and balance supports the
principles of Mottainai by encouraging sustainable resource management and mindful
consumption.

By examining the history of Mottainai through the lens of historical perspective, Buddhism
and Shinto, we gain a deeper understanding of the cultural, spiritual, and historical roots of
this concept. Recognizing the religious influences that affected the creation of Mottainai
allows for a more nuanced understanding of its relevance in Japanese society and its potential
to inspire more sustainable, integrated, and aware ways of life.
 CHAPTER THREE: MOTTAINAI IN JAPAN’S DAILY LIFE

3.1 Mottainai Spirit in Japanese Folklore

3.1.1 「Hari-kuyo 針供養」Festival

Hari-kuyo is the yearly Festival of Broken Needles, which takes place on December 8th in
Kyoto and Kansai (February 8th in Tokyo and Kanto).
Image 1: Hari-kuyo Festival

Professional needleworkers and housekeepers attend the Hari-kuyo festival, held in Buddhist
temples or Shinto shrines to memorialize all the sewing needles broken in their service during
the past year.

The priest reads a prayer at the needle offering, which has been practiced for almost 400
years, and the participant's sting rusty or broken needles in tofu or soft mochi rice cake. The
needles are said to be inserted into soft items such as tofu as an offering and as a way for the
needles to finally rest in a quiet place after being inserted into hard fabrics.

It is a way for women to show appreciation for the needles they have worked so hard to make
into beautiful products. The Hari-kuyo festival is an event where the Japanese give thanks for
the useful things in their lives. This festival must represent the spirit of 'Mottainai', the belief
that everything has a soul and feelings. Throwing things that were once useful in life into the
dustbin is simply an act of disrespect, and people should cherish things in their daily lives and
not waste or lose them, even if they are minimal.

3.1.2 Furoshiki, the symbol of 'Mottainai'

The furoshiki, a traditional wrapping cloth of Japanese origin, is a singular piece of fabric
with a history spanning over 1,200 years, utilized until the end of the Edo Period. The
utilization of furoshiki traces its roots back to the Nara Period (710-784), where it served as a
means to safeguard the possessions of the Emperors.

During the Muromachi Period (1338-1573), Shogun Ashikaga constructed an impressive

steam bathhouse, wherein invited lords employed silk cloths adorned with their family crests.
These clothes were used to separate their attire from others' garments while bathing and store
them afterward.

With the advent of the Edo Period (1603-1868), communal bath houses known as sento
proliferated, and furoshiki assumed additional roles. It functioned as a mat for disrobing and a
wrapping cloth to carry clothes. The term "furoshiki '' stems from the amalgamation of two
words, "furo" and "shiki", signifying "bath" and "to spread" respectively. Before its
association with public baths, furoshiki was referred to as "hirazutsumi" or a "flat folded
bundle." Ultimately, furoshiki evolved into a means for merchants to transport their wares,
and indispensable significance for the working class during the Edo Period.

Initially, furoshiki served as a means to carry garments, but over time, its applications
expanded to encompass the transportation and wrapping of various items of varying shapes.

Image 2: Furoshiki
Furoshiki encompasses a multitude of advantages in daily life, characterized by its
convenience, adaptability, waste reduction, cost-effectiveness, and environmental
preservation. Its reusable nature allows for prolonged usage, making it suitable for various
purposes such as gift wrapping, shopping bags, garment packaging, travel essentials, picnics,
interior decor, scarves, belts, and bandanas. Moreover, furoshiki can be crafted from new
fabrics and repurposed sections of old kimonos, which is useful even as diapers for infants.
Through these multiple applications and extended lifespan, furoshiki emerges as an
ecologically conscious product, aligning with the modern era's emphasis on recycling and
reusing materials. Its enduring presence and practicality continue to resonate in the lives of
individuals, illustrating its sustainability.

3.1.3 The food culture

The term "Washoku" refers to the traditional food culture of the Japanese people and is
widely regarded as a social practice embodying the Japanese spirit of "respect for nature." In
Japanese culinary culture, one can keenly experience the spirit of "Mottainai" or "waste not,
want not." First and foremost, when it comes to ingredients, it is common in Japan to utilize
intriguing and unexpected food items in cooking. One notable example is the tempura made
from the fallen leaves of autumn maple trees. While its exact origins are subject to debate, it
is said to have originated approximately 1,300 years ago when the founder of Shugendō, En
no Gyōja, who was undergoing ascetic training on Mount Minoh, prepared tempura that
showcased the flavors of nature and offered it to travelers visiting the Shugendō training
grounds. Observing the freshly fried tempura, one would hardly believe that the leaves were
once withered on the roadside.

Like autumn leaves, cherry blossom petals are also a food ingredient. Cherry blossoms are
salted and used in beverages, sweets, and bean-paste-filled buns.

An intriguing dish in Japanese cuisine is "ochazuke." Ochazuke is a type of Japanese meal

where toppings are placed on rice and then covered with tea. Interestingly, ochazuke does not
require high-quality tea but ordinary green tea, sometimes made using leftover tea from the
previous day that is no longer as flavorful when drunk on its own. Instead of discarding it, the
tea is warmed, emitting a subtle aroma, and then poured over white rice and leftover
vegetables or fish. This unique dish is made using leftover tea from a previous day,
leveraging tea's mild taste and nutritional benefits to enhance the remaining rice's flavor and
warmth. Even during times of war or economic hardship caused by events such as the atomic
bombings, this dish remained intertwined with the Japanese people's hearts.
The Japanese practice of "eating everything" stems from a strong commitment to frugality.
However, the underlying meaning goes far beyond mere practicality. The desire to avoid food
waste is not driven by regret but rather by the concept of "Mottainai," an ingrained mindset
emphasizing that everything possesses life and value and, therefore, should be cherished.
Even with something as seemingly ordinary as withered leaves, they, too possess life and
evoke a sense of wonder. Thus, treating them with care and skillfully repurposing them
represents a profound expression of reverence and affection towards nature. Showing
absolute respect for the natural cycle of the universe and savoring all the ingredients nature
provides without waste serves as a profound motivation to utilize food efficiently, regardless
of the season.

The spirit of "Mottainai" is also embedded in the way Japanese people express their meals.
This is evident in the regular expressions of "itadakimasu" before beginning a meal and
"gochisousama" after finishing a meal, which has become integral to Japanese dining culture.
The origin of "itadakimasu" lies in the act of humbly raising an offering to a deity or
receiving something from a person of higher rank, indicating a sense of humility in receiving
and consuming food. Specifically, when saying "itadakimasu," it carries two meanings.
Firstly, it expresses gratitude towards those involved in the meal, including those who
prepared the dishes, served the food, cultivated the vegetables, or caught the fish. Secondly, it
represents gratitude towards the ingredients themselves. Meat, fish, vegetables, and fruits all
possess life, and by saying "itadakimasu," one expresses gratitude to each ingredient,
acknowledging their contribution to one's sustenance.

"Itadakimasu" conveys a sense of reverence towards the ingredients, recognizing their role in
sustaining life, and expressing gratitude towards the people involved in preparing and
providing the meal.

On the other hand, "Gochisousama" is a phrase used as a farewell

greeting at the end of a meal. It is written as "御馳走様" and carries
the meaning of "thank you for the feast." The term "馳走" originally
referred to the act of running around, symbolizing the effort
required to gather ingredients in the past when acquiring food was
challenging. Over time, the word " 御 馳 走 " combined with the
honorific prefix " 御 " and the honorific suffix " 様 ," signifying
hospitality, to express gratitude towards the person who prepared
the meal.
"Itadakimasu" and "Gochisousama" demonstrate the Japanese values of appreciating the
worth of things and valuing the labor of others. These words, filled with the spirit of
"Mottainai," have become established greetings in mealtime etiquette. From a young age,
Japanese individuals are taught to join their hands together and say these words as a
customary gesture of respect and gratitude when starting or finishing a meal.

It is through these expressions that the awareness of being grateful for what one eats and
showing appreciation towards others is instilled in the hearts of the Japanese people. These
words offer a glimpse into their way of life, reflecting their attitude towards existence itself.

3.1.4 Kintsugi - The Healing Power of Pottery Repair

During the sixteenth century in Japan, Sen no Rikyu achieved mastery in refining the
traditional tea ceremony, renowned as chanoyu or chado, which encompassed a culture of
hospitality. Concurrently, various utensils emerged as indispensable components of the tea
ceremony. Notably, the chawan, a handheld bowl utilized for consuming matcha tea, assumed
great significance. Initially imported from China and Korea, the production of chawan
gradually spread across different regions in Japan. Today, a number of exceptionally crafted
antique chawan have endured and attained the prestigious designation of national treasures.
Nevertheless, despite meticulous handling, these bowls inevitably incurred damage over time,
manifesting as fractures or chips. To address this issue, the practice of kintsugi, meaning
"gold seams" in Japanese, was employed as a traditional restoration technique. It involved
reassembling the fragmented or damaged sections of cherished vessels using Japanese
lacquer as an adhesive and embellishing the seams with gold or silver powder.
Image 3: Kintsugi

Kintsugi, also referred to as the "golden joinery," is a conventional artistic practice in Japan
that involves the meticulous repair of fractured pottery using a mixture of lacquer infused
with gold, silver, or platinum particles. Instead of concealing or disguising the fractures,
kintsugi appreciates and highlights them as valuable aspects of the object's historical
narrative. In addition to restoring the functional integrity of the pottery, kintsugi enhances its
aesthetic allure and bestows upon it a profound sense of beauty.

Beyond its tangible mending process, kintsugi holds deeper philosophical and metaphorical
implications. It symbolizes the inherent allure of imperfection and the acceptance of life's
transient nature. By embracing and celebrating the flaws, kintsugi fosters a shift in
perspective towards embracing the scars and trials encountered in life. It encourages the
cultivation of an appreciation for the journey of healing and personal growth, underscoring
that the state of brokenness does not diminish the value or significance of an object or an
individual.

Psychologically, kintsugi can be viewed as a therapeutic endeavor. Engaging in the

meticulous process of repairing fractured pottery can induce a meditative and cathartic state,
providing a sense of focus and accomplishment. The act of mending and transforming
something broken into a work of art assumes a metaphorical dimension that mirrors the
journey of personal healing and transformation.
Furthermore, kintsugi carries cultural and historical significance within the Japanese context.
Rooted in the philosophy of wabi-sabi, which extols imperfection, impermanence, and the
beauty inherent in the natural world, kintsugi encapsulates traditional Japanese aesthetics and
worldview. It embodies the ethos of "Mottainai," emphasizing the importance of refraining
from wasting or discarding items solely due to their broken state.

In recent years, kintsugi has garnered global recognition and has been embraced by
individuals seeking solace and meaning in the face of adversity. Its philosophy of resilience,
acceptance, and the celebration of imperfections resonates with people from diverse cultural
backgrounds.

To conclude, kintsugi serves as a compelling symbol of the remedial potential embedded in

pottery repair. Beyond its physical restoration, it encompasses profound philosophical,
psychological, and cultural dimensions. Through the practice of kintsugi, fractured objects
are metamorphosed into objects of beauty, paralleling the journey of individuals who find
inspiration and strength in embracing their imperfections. This age-old Japanese tradition
continues to captivate and inspire individuals worldwide, offering an enduring reminder of
the beauty and resilience that can emerge from mending brokenness.

3.2 Mottainai Spirit in Modern Japanese Life

3.2.1 断捨離 - Danshari
断 捨 離 , also known as "Danshari," is a concept deeply rooted in
Japanese culture that shares similarities with the Mottainai
spirit. It encompasses a behavioral approach to decluttering,
letting go of unnecessary possessions, and detaching oneself from
material attachments. Both 断 捨 離 and Mottainai encourage
individuals to appreciate the value of their belongings, minimize
waste, and cultivate a mindset of frugality and gratitude.

The practice of 断 捨離 involves three fundamental actions: 断 (dan)

- to refuse or eliminate unnecessary items, 捨 (sha) - to discard or
let go of possessions that no longer serve a purpose, and 離 (ri) -
to detach oneself from the attachment and desire for material
possessions. Individuals aim to create a more minimalist and
balanced lifestyle by adhering to these principles.
In the context of the Mottainai spirit, 断 捨 離 aligns with
resourcefulness and waste reduction values. It emphasizes the
importance of not only conserving physical resources but also
appreciating the inherent worth and potential usefulness of
objects. Through 断 捨 離 , individuals are encouraged to reflect on
their consumption habits, make mindful choices, and reduce their
ecological footprint.

The practice of 断 捨離 has gained popularity and media attention in

contemporary Japanese society. Its influence has extended beyond
Japan's borders, attracting global interest and adoption. Western
societies have shown a growing appreciation for the principles of
断 捨 離 and its potential to address environmental concerns and
promote sustainable living.

Implementing 断捨離 principles can have various benefits and

implications. On a personal level, it promotes a sense of well-
being and mental clarity by reducing clutter and simplifying one's
living environment. From an environmental standpoint, 断捨離
contributes to waste reduction and resource conservation,
supporting sustainable practices and minimizing ecological
impact. Moreover, 断 捨 離 can have broader societal and economic
effects by challenging consumerist tendencies and fostering a
more conscious approach to consumption.

In conclusion, 断 捨 離 , as a manifestation of the Mottainai spirit

offers a valuable framework for individuals, organizations, and
policymakers in promoting sustainable living and environmental
protection. Understanding and embracing 断 捨 離 principles can
contribute to addressing contemporary environmental challenges
and fostering a more mindful and responsible approach to
consumption and material culture.

3.2.2 Buying, Selling, and Donating Used Goods

Buying, selling, and donating used clothing, books, furniture, appliances, and other used
goods are common in many countries. Similarly, this activity is very popular in Japan.
According to a survey carried out in June 2022, the majority of consumers in Japan
demonstrated a lack of reluctance when it came to purchasing or utilizing secondhand goods.
In fact, the findings revealed that the highest percentage, exceeding 41 percent of the
respondents, expressed no reservations about buying pre-owned items. Furthermore, 11.9
percent indicated a complete absence of hesitancy towards used products.

The secondhand and reuse markets in Japan are closely intertwined, with the terms often used
synonymously. Items that have once passed the hands of a consumer are considered used
goods, regardless of their condition. Ample parking spaces or temple grounds used to be the
primary way of reselling such items, but business formats and sales channels vary widely
nowadays. Flea market applications and online auctions have moved many C2C transactions
to the Internet. The users of online C2C resale options are mainly aged between their twenties
and forties.

Secondhand stores are built on B2C transactions, in which businesses buy up unwanted
consumer goods and return them to the market. Various store brands have successfully
consolidated their position in Japan through different product strategies. Bookoff is a major
reseller of used media such as books, DVDs, and video games that also has sections for fan
merchandise. Komehyo built a store network focusing on branded fashion and accessories,
competing against the 2nd Street stores operated by Geo Corporation. Major B2C e-
commerce platforms joined the competition through their online auction and C2C services for
all types of products, further diversifying reselling options on- and offline.

People often buy, sell, give, or donate various goods and tools, making it easy for people to
exchange and reuse items. Japanese products are generally of good quality, and Japanese
people tend to take good care of things, so buying used goods is considered preferable to
buying new ones. The business of buying and selling reused products will flourish in Japan.
As we transition from a mass-production, mass-consumption, mass-disposal society to a
sustainable, recycling-oriented society against growing environmental problems, the
purchase, and sale of used goods and donation activities may be necessary.

These business models will connect unneeded goods to those who need them, reduce waste,
and create a recycling society. These business models are the best solution to connect
unneeded goods to those who need them, eliminate waste, and build a recycling-oriented
society, and they are also an excellent example of the Japanese "Mottainai" way of life.
First, there is the e-marketplace, which is used by many young people. The eco-friendly
lifestyle, Konmari tidying up method, and the decluttering lifestyle have all begun, and as
people dispose of excess furniture they have not used for a long time or need to buy new
furniture, they are turning to online marketplaces such as "Mercari," Japan's largest
community market app, "Yahoo! and Amazon.

For offline transactions, the most common place to go in Japan is to recycle stores. The most
well-known recycling stores in Japan are the Hard-Off stores, which have many high-quality
branches focusing on various categories. Popular stores include Book-Off (books, CDs,
DVDs), Mode-Off (clothes, accessories), Off-House (home appliances, and Hobby-Off (toys,
figures, novelty goods).

Image 4: Book-Off - a famous secondhand store in Japan

Flea markets have long been an ideal and familiar secondhand shopping paradise for the
Japanese. Flea markets have also been an ideal and familiar secondhand shopping paradise
for Japanese people for a long time. Flea markets are secondhand goods fairs held in parks
and squares where individuals bring their used and other household items. Flea markets held
at large venues such as Meiji Park, Yoyogi Park, and Oi Racecourse in Tokyo are very
popular and are always crowded with many people. When a household has a lot of used
clothing, housewives often decide to bring it to a flea market to sell it or trade it for
something else they need, rather than throwing it away.
Items sold at flea markets range from clothes, shoes, books, ceramics, cosmetics, electronics,
etc. In addition, recycling activities are becoming more active in Japan. Brands such as
UNIQLO, H&M, and ZARA accept clothing for reuse and recycling. The way in which the
collected clothes are used varies from brand to brand, but they can be sold again as used
clothing, delivered to people in need around the world, transformed into other products,
turned into energy, and so on. By circulating valuable reused and recycled products in this
way, we can make the most of "Mottainai mono" (wasteful things) that have value until the
end.

3.2.3 Garbage Separation and Disposal

In Japan, each household must separate its garbage and bring it to a collection point. The
detailed sorting method differs from municipality to municipality. In Japan, garbage is
roughly divided into four types, although detailed separation methods vary from municipality
to municipality. These are "combustible garbage (burnable garbage)", "non-combustible
garbage", and "garbage to be collected". Non-burnable garbage (garbage that cannot be
burned), recyclable, and bulky garbage. In public places, you will see garbage cans with
specific names, such as PET bottles, bottles, cans, plastics, and paper.

In the case of resource trash, the separated trash is reused or disposed of. Specifically,
aluminum cans are taken to an aluminum reclaiming ingot plant, where they are reborn as
reclaimed ingots and then turned into new aluminum cans at a can manufacturing plant. After
being transformed into recycled aluminum ingots, they are turned into new aluminum cans at
a manufacturing plant. Steel cans go through scrap dealers and are reborn as iron at steel
mills. Steel cans are turned into steel at steel mills via scrap dealers. Glass bottles are crushed
and used as raw materials for new glass bottles. They are also used to make powdered
styrofoam and materials for civil engineering and gardening. In addition, reusable returnable
bottles are cleaned and reused. Plastic bottles are crushed into small pieces and reused as
fiberglass. Plastic bottles are crushed into small pieces and used as a fiber material for
clothes, towels, etc., or as raw materials for new plastic products.

They can also be used as raw materials for clothes, towels, or new plastic products. Plastic is
not only melted down and reused as a raw material for plastic, but is also scientifically
decomposed and recycled as a chemical raw material. Recycled paper and other
miscellaneous paper are recycled by paper manufacturers into newspapers, magazines, toilet
paper, tissue paper, and other recycled paper products.
After waste separation, recyclable waste is reused as raw materials for new products and
materials. This saves resources and energy compared to producing the same product or
material from scratch.

3.2.4 Innovative Approach to Recycling Used Clothes- Bioethanol Technology

In Japan, nearly 1.7 million tons of fiber products are discarded annually. Reportedly, most of
them are clothes. Few of these clothes are recycled into anything else, such as raw materials
for felt. Most of the discarded fiber products are incinerated or put into landfills. The
situation is similar in Western countries. It is estimated that more than 90 million tons of
waste is generated annually by the global apparel industry. The figure is nearly twice as large
as the total amount of waste discarded annually in Japan, about 43 million tons according to
the Ministry of the Environment in March 2020. With its proprietary technology and original
ideas, JEPLAN is committed to the recycling of the large amount of fiber products that would
otherwise be destined to be incinerated or put into a landfill.

When the venture company started in 2007, it was very small with two staff members only.
They started by pursuing technology to create bioethanol from collected used clothes.
Bioethanol is plant-derived ethyl alcohol that is normally made from sugar cane, corn, waste
wood and other biomass resources (biological resources). Mixed with gasoline, bioethanol is
mainly used as fuel for automobiles. JEPLAN conducted research in collaboration with
Osaka University, and by glycosylating and fermenting the cotton fibers of used clothes,
successfully recycled them into a fuel which can be used as an alternative to heavy oil.
Furthermore, in 2017, JEPLAN developed a technology for recycling the polyester fibers in
used clothes. By applying a chemical method for recycling, JEPLAN succeeded in recycling
used polyester in a way that enabled it to be qualitatively equivalent to a brand-new product.

Bioethanol, a renewable fuel derived from organic materials, has emerged as a noteworthy
alternative to fossil fuels, garnering considerable attention. Within the domain of clothing
recycling, the production of bioethanol presents a sustainable solution for converting textile
waste into a valuable energy resource.
Image 5: Bioethanol
The process of manufacturing bioethanol from used clothes involves a series of distinct steps.
Initially, the garments undergo collection and sorting to eliminate non-textile components,
such as buttons or zippers. Subsequently, the textiles undergo pretreatment, which may
include shredding or mechanical breakdown, to enhance their degradability. This preparatory
stage aims to facilitate subsequent enzymatic hydrolysis or fermentation processes.

Enzymatic hydrolysis entails the application of specific enzymes that break down the
complex carbohydrates in textiles into simpler sugars. These sugars are subsequently
subjected to fermentation by microorganisms, resulting in the production of ethanol. This
bioethanol can be used as a fuel source across various applications, including transportation
and power generation.

The utilization of bioethanol derived from used clothes offers several notable advantages.
Primarily, it contributes to the reduction of dependence on fossil fuels and concomitant
carbon emissions. By transforming textile waste into bioethanol, Japan can mitigate its
environmental impact and foster the development of a more sustainable energy system.
Additionally, this recycling method addresses the concerns associated with clothing waste
disposal by diverting textiles from landfills and incineration facilities.

Moreover, the production of bioethanol from used clothes aligns with Japan's objectives of
realizing a circular economy and enhancing resource efficiency. This approach epitomizes a
closed-loop system wherein discarded garments are converted into valuable resources,
thereby creating economic opportunities and diminishing the need for virgin materials.

It is essential to acknowledge that while bioethanol production from textile waste exhibits
promise, further research and development are imperative to optimize the process and ensure
its viability on a larger scale. Challenges, such as the variability of textile composition and
the scale-up of production facilities, necessitate attention to maximize the efficiency and
feasibility of this recycling technology.

In conclusion, the adoption of bioethanol production from used clothes represents an

innovative and sustainable technology for recycling textile waste in Japan. This approach
effectively addresses the environmental challenges linked to clothing disposal while fostering
diversification in energy sources and promoting the principles of a circular economy.
Continued research efforts and investments in this field will advance the recycling
capabilities of the country, paving the way for a more sustainable future.

CHAPTER FOUR: SURVEY ON THE INFLUENCE OF MOTTAINAI ON THE

ENVIRONMENTAL PROTECTION MOVEMENT OF VIETNAMESE YOUTH

This chapter provides detailed information about the methodological issues, including the
descriptions and justifications of research design, participants, data collection, and analysis
procedures for the research question “What is the impact of the Mottainai spirit on the
environmental protection movement among Youth in Vietnam?”.

4.1. Research design

This research study adopts a quantitative research approach, aligning with a positivist
research philosophy. The quantitative approach is chosen for its inherent strengths in terms of
data collection through large-scale surveys (Balsley, 1970) and its objective nature, aiming to
minimize the influence of subjective judgment (Kealey & Protheroe, 1996, 141-165).
Positivism, commonly employed as the underlying research philosophy in quantitative
studies, asserts the researcher's capacity to objectively examine reality and posits the
existence of a single reality that is independent of the observer (Larrain, Jorge, 1979).

The quantitative phase of the research entails administering a survey questionnaire to a

representative sample of youth in Vietnam. The survey aims to assess the extent to which
youth are aware of, comprehend, and adopt the Mottainai spirit, as well as their involvement
in environmental protection activities. A structured questionnaire will be developed based on
relevant literature and validated measurement scales. The collected survey data will undergo
statistical analysis, employing techniques such as descriptive statistics, correlation analysis,
and regression analysis, to ascertain the relationship between the Mottainai spirit and youth
engagement in environmental protection.

Within the framework of the deductive research approach, this study investigates a well-
established concept or phenomenon to ascertain its applicability across diverse
circumstances. It is important to highlight that the deductive approach closely adheres to
logical reasoning.

Ethical guidelines will be strictly adhered to throughout the research process to safeguard the
rights, privacy, and confidentiality of the participants. Informed consent will be obtained
from all participants, emphasizing their voluntary participation. Any personally identifiable
information will be anonymized, and data will be securely stored and accessible only to
authorized researchers.

By employing a mixed-methods research design, this study aims to contribute valuable

insights into the influence of the Mottainai spirit on the environmental protection movement
among youth in Vietnam. The findings will aid in the development of effective strategies and
initiatives to promote sustainable behaviors and foster environmental consciousness among
the younger generation.

4.2. Target population

As this study wants to find out about Vietnamese youth’s perception of Mottainai, the target
population obviously would be the youth of Vietnam. More specifically, Vietnamese people
from the age of 12 to the age of 30 will be the target population of this study.

4.3 Data collection instrument: Questionnaire

The researcher utilized a questionnaire to effectively collect beliefs and opinions (Griffee,
2012), which provides an overview of the awareness of Vietnamese youth about Mottainai.
The questionnaire was developed by the researcher after carefully considering Mottainai's
behaviors and Vietnam’s cultural differences.

At the beginning of the questionnaire is the researcher’s brief introduction. The questionnaire
is divided into two major sections (A, B) with 16 items. 3 questions from section A served to
obtain some background knowledge about the participants. Section B includes 13 questions
served to obtain information about each participant’s perception of Mottainai and
environmental protection measures in general.

4.4 Procedure of data collection

The survey instrument was transformed into an electronic format using the online survey
administration software, Google Forms, to facilitate data collection in a convenient and
efficient manner. The survey link was disseminated through the researcher's network and
various social media platforms to recruit volunteers for participation in the study. Each
participant was requested to complete the survey and submit their responses electronically.

The sample size for this study aimed to recruit a minimum of 150 volunteers within the age
range of 12 to 30 years. The collected data from the participants were automatically compiled
and organized within a spreadsheet program known as Google Sheets. Upon achieving the
desired sample size, the researcher retrieved the data from Google Sheets and transferred it to
Microsoft Excel for subsequent analysis.

The dataset obtained consisted of approximately 600 entries, encompassing the responses
provided by the study participants.
 CHAPTER FIVE: RESULTS AND DISCUSSION
5.1. Results
5.1.1. Section A: Background knowledge about the participant

(A1) Age group

Table 1
Answers to the question: “Which of the following age groups do you belong to?”

Age group Number of answers Percent

12-18 63 10.5
 18-24 422 70.3

25-30 115 19.2

Total 600 100.0

The number of participants who answered that they are in the 18-24 age group is the
highest, with 422 answers, making up approximately 70.3% of the total survey population.
The lowest-answered age group is the 12-18 age group, with only 63 answers, equal to about
10.5% of the total survey population. Between these two age groups is the 25-30 age group,
with 115 answers, equal to about 19.2%.

(A2) Place of origin

Figure 1
Answers to the question: “Where do you live?”

Between the two places, the city got the highest number of answers, with 343 answers,
making up about 57.2% of the total survey population. The countryside participants only
make up approximately 42.8% of the total survey population, with 257 answers.

(A3) Learning Japanese or not

Figure 2
Answers to the question: “Do you learn or research Japanese culture?”
When asked whether they learned or researched Japanese culture, 61.7% said “Yes” and
38.3% said “No”.

5.1.2 Section B: Information about each participant’s perception of Mottainai and

environmental protection measures in general

In this part, participants were asked several questions about awareness of the Mottainai spirit,
and their learning and application of Mottainai in their life.

Figure 3
Answers to question 1: Have you ever heard about Mottainai?
When asked if the participant had ever heard about Mottainai, most of the participants said
they had never heard of that concept before (41%). The number of participants who said they
had heard or knew but didn’t understand this information is lower (26% said they had heard,
and 16.5% said they had known but didn’t understand). The number of participants who
understood accounted for 14.8%. Only 1.7% answered that they know well and are
practicing.

Table 2
Answers to question 2: If you have known or heard about the spirit of Mottainai, where did
you know or hear?

Number of answers Percent

Newspapers, television 46 14.4

Social media like Facebook, 59 18.4

Zalo, Tik tok…

Participated in events, 15 4.7

 activities, projects about
Mottainai, environmental
protection activities...

Heard from friends, 52 16.3

acquaintances

Learned Japanese 200 62.5

For this question, participants could choose multiple choices among “Newspapers,
television”, “Social media like Facebook, Zalo, Tik tok…”, “Participated in events, activities,
projects about Mottainai, environmental protection activities...”, “Heard from friends,
acquaintances”, “Learned Japanese”. The results are that there are 200 participants (62.5%)
who claimed to have learned Japanese, 59 participants ( 16.3%) had known or heard through
social media like Facebook, Zalo, Tik tok…The number of participants who had heard from
friends, and acquaintances are 52 participants (16.3%), from newspapers, and television
account for 14.4%, with 46 participants. Only 4.7% of participants participated in events,
activities, projects about Mottainai, and environmental protection activities.

Figure 4
Answers to question 3: When it comes to the spirit of Mottainai, which of the following
practices comes to mind? (You can choose more than one option)

The answer “Consider carefully when shopping, spend wisely” was chosen the most with 492
instances (82%). 470 participants (78.3%) stated that donating old clothes, books, and old
items that are still valuable for use to those in need, and 462 participants (77%) chose to
recycle, or reuse. The remaining 75.2% are participants who choose to turn off electrical
appliances, water.... when not in use, which is a total of 451 people. Another who chooses to
buy enough food and consume all food each meal accounts for 73.7%. There is about
60% of participants choose to use a carry-on bag instead of a plastic bag.

Figure 5
Answers to question 4: Do you maximize utilizing the function of your belongings?

The majority of the survey population answered that they frequently get the most out of their
belongings (“regularly” 26.7% + “sometimes” 44.3%). About 5.7% of the participants never
get the most out of their belongings.

Figure 6
Answers to question 5: Do you frequently engage in the practice of recycling and reusing
items such as bottles, books, clothing, and other commodities?
The majority of the survey population (72.2% sometimes + 20% regularly) has frequently
engaged in the practice of recycling and reusing items such as bottles, books, clothing,... Only
7.8% of the participants never recycle or reuse bottles, books, clothing…

Figure 7
Answers to question 6: How does your shopping behavior (for food, household items,
clothing, etc.) compare to your personal needs and requirements?

About 72.3% of the participants are currently buying adequately to their personal needs. The
number of participants who said they buy less than needed (13.2%) is lower than those who
buy more than needed (14.5%).

Table 3
Answers to question 7: What is the number of clothes and items that you have purchased but
have not utilized?

Number of answers Percent

None 71 11.8

Few 250 41.7

Moderate 204 34

Many 58 9.7
 A lot of 17 2.8

The majority of the survey population answered that they frequently utilized the clothes and
items that they have purchased (41.7% few + 34% moderate ). There is about 2.8% of
participants who have a lot of clothes and items that they have not utilized.

Table 4
Answers to question 8: Do you often leave leftover food and throw it away after meals?
(Average of 21 meals per week)

Frequency Number of answers Percent

Very frequently (16-21 0 0

meals)

Regularly (11-15 meals) 20 3.3

Sometimes (6-10 meals) 130 21.7

Rarely (1 - 5 meals) 372 62

Never 78 13

Overall, 372 participants said that they rarely leave leftover food and throw it away after
meals, which accounted for 62%. The remaining 21.7% are participants who sometimes leave
leftover food and throw it away after meals, which is a total of 130 people. Remarkably, the
number of participants who very frequently or regularly throw leftover food away after meals
is low (only 3.3% regularly, 0% very frequently).

Table 5
Answers to question 9: Do you practice waste sorting at home, the workplace, or educational
institutions?
 Frequency Number of answers Percent

Very frequently 19 3.2

Regularly 104 17.3

Sometimes 133 22.2

Rarely 169 28.2

Never 175 19.2

“Never” is the most popular answer, with 175 instances. “Very frequently” has the least
number of answers, with 19 instances. There are 133 participants who “sometimes” practice
waste sorting and 104 participants who “regularly” separate garbage.

Table 6
Answers to question 10: Do you regularly use used products such as household items,
clothing, bags, books, etc.?

Frequency Number of answers Percent

Very frequently 20 3.3

Regularly 244 40.7

Rarely 290 48.3

Never 46 7.7

Overall, 290 participants admitted to rarely using old products, which accounted for 48.3%.
The remaining 40.7% are participants who regularly make use of old items, which is a total of
244 people. Remarkably, there are 46 participants who never do that, and 20 participants who
very frequently use second-hand things.

Figure 8
Answers to question 11: Have you ever researched sustainable products, such as organic food
or recycled clothing?

The majority of the participants have researched sustainable products (59.2%). Besides, the
number of participants who don't care about sustainable products is 40.8%.

Table 7
Answers to question 12: Have you participated in any environmental-related activities,
events, or projects?

Frequency Number of answers Percent

Very frequently 0 0

Regularly 16 2.7

Sometimes 120 20

Rarely 255 42.5

Never 209 34.8

Most participants (42.5) answered that they rarely participate in any environmental-related
activities, events, or projects. 209 participants claimed that they had never participated
before. No one very frequently joins these activities, events, or projects.

Figure 9
Answers to question 13: How do you evaluate the impact and effectiveness of current
environmental-related activities, events, and projects?

The answer “Impact on participants' awareness and behavior” was chosen the most with 245
instances (40.8%). 226 participants stated that environmental-related activities, events, and
projects impact on participants' awareness, and 66 participants chose to strongly impact,
helping to change participants' lifestyle habits. Only 63 participants consider these activities,
events, and projects to have no impact.

5.2. Discussion
5.2.1. Key findings
Based on the above results, the following observations can be made:

1. Limited Awareness and Practice: The high percentage of participants who reported
never hearing of the term "Mottainai" highlights a lack of familiarity with this concept
among the youth in Vietnam. This finding suggests that the Mottainai spirit has not
been widely promoted or integrated into the cultural consciousness of the target
population. Moreover, the low percentage of respondents who demonstrated a good
understanding of Mottainai (14.8%) and practiced it (1.7%) indicates a significant gap
between knowledge and actual adoption of this value system.

2. Influence of Internet and Social Media: The study findings indicate that the internet
and social media platforms play a crucial role in disseminating information about the
Mottainai spirit. A majority of respondents became aware of this concept through
 online channels, highlighting the influential power of digital platforms in shaping
individuals' environmental consciousness. The internet and social media provide
accessible and convenient avenues for promoting sustainable behaviors, reaching a
wide audience, and potentially fostering a cultural shift towards environmental
protection.

3. Consciousness of Cherishing Possessions and Valuing Resources: The results suggest

a positive trend among respondents regarding the consciousness of cherishing
possessions and valuing resources. A significant proportion of participants expressed
their commitment to thoroughly utilizing purchased items (82%) and engaging in
recycling and reusing practices (92%). This indicates an underlying awareness of the
importance of sustainable consumption and waste reduction. However, it is essential
to note that the study did not assess the extent to which these intentions were
translated into actual behaviors.

4. Shopping Behavior: The findings regarding shopping behavior indicate a relatively

favorable attitude towards aligning purchases with needs. Over 85% of respondents
reported that their purchases were in accordance with their needs. This suggests a
level of mindfulness in consumption patterns, potentially contributing to reduced
material waste. Additionally, approximately 54% of participants indicated minimal
instances of buying clothes that were left unused, implying a conscious approach to
minimizing unnecessary consumption.

5. Food Waste: The results regarding food waste portray a positive picture, with a
significant majority of respondents (approximately 75%) reporting minimal instances
of leaving food uneaten. This finding suggests an awareness of the value of food and a
responsible approach to reducing food waste among the surveyed youth population.

6. Using old products: The results indicate that there is a significant portion of
participants (48.3%) who admitted to rarely using old products. This suggests a
potential lack of emphasis on reusing or repurposing items among this group. On the
other hand, 40.7% of participants reported regularly making use of old items,
indicating a positive engagement with sustainable consumption practices.

It is noteworthy that there were 46 participants who never use old items, which could
signify a missed opportunity to reduce waste and promote a more sustainable lifestyle.
Additionally, the presence of 20 participants who very frequently use second-hand
 things highlights a smaller but dedicated group who actively embrace the concept of
reusing and prolonging the lifespan of products.

7. Research about sustainable products: The finding that the majority of participants
(59.2%) have researched sustainable products demonstrates a positive interest in
seeking out environmentally friendly options. However, it is worth noting that there is
still a considerable portion (40.8%) who have not prioritized or shown an interest in
sustainable products.

These results indicate a need for further education and awareness campaigns to
promote the benefits of reusing and sustainable consumption practices. Efforts should
focus on highlighting the positive environmental impact of utilizing old items and
encourage participants to explore sustainable product options. By increasing
knowledge and awareness, it is possible to inspire more individuals to actively engage
in sustainable behaviors and contribute to environmental protection.

Future research could delve deeper into the factors influencing participants' attitudes
towards reusing old items and sustainable product choices. Factors such as personal
beliefs, cultural influences, economic considerations, and accessibility to sustainable
alternatives could be explored to gain a comprehensive understanding of the barriers
and motivations surrounding sustainable consumption practices.

Overall, these findings emphasize the importance of promoting the reuse of old items
and raising awareness about sustainable product choices to foster a more
environmentally conscious society. By encouraging individuals to embrace these
practices, it is possible to reduce waste, conserve resources, and contribute to a more
sustainable future.

8. Limited Participation in Waste Segregation and Environmental Activities: The study

reveals a concerning pattern of limited engagement in waste segregation practices and
environmental activities among the surveyed youth. A substantial proportion of
respondents (58%) reported either not segregating waste or doing so only minimally.
Furthermore, a significant majority (77%) stated that they had never or rarely
participated in environmental activities, events, or projects. These findings underscore
the need for targeted interventions to enhance awareness, motivation, and active
involvement in sustainable practices and environmental initiatives.
 9. Small-Scale Impact of Environmental Activities: The study indicates that current
environmental activities, events, and projects have a limited reach and impact on
participants' awareness and behavior. This finding suggests a gap between the scale of
these initiatives and their ability to significantly influence the attitudes and actions of
the surveyed youth population. To maximize the effectiveness of environmental
initiatives, there is a need to expand their scope, enhance their visibility, and create
opportunities for greater youth participation.

In conclusion, the analysis of the study's results emphasizes the importance of addressing the
limited awareness and practice of the Mottainai spirit among youth in Vietnam. Strategies
should focus on utilizing internet and social media platforms to disseminate information,
raise awareness, and promote sustainable behaviors. Furthermore, interventions should aim to
bridge the gap between knowledge and action by fostering a sense of personal responsibility
and providing opportunities for active engagement in waste reduction and environmental
protection initiatives. By addressing these factors, future efforts can contribute to the
development of a more environmentally conscious and engaged youth population in Vietnam.

5.2.2 The Importance of the Mottainai Spirit

In an economy characterized by mass production and consumption, it is essential to consider

whether we forget the value and existence of our belongings and engage in wasteful
behaviors. Such habits can have detrimental effects on the global environment.

In Vietnam, a developing country, the issue of waste generated from daily life has been
amplified alongside economic growth. Various environmental problems have emerged,
significantly impacting people's lives. According to statistics from the Renewable Energy
Department (under the Ministry of Industry and Trade), Vietnam produces a significant
amount of waste each year, with nearly 35,000 tons of municipal solid waste and 34,000 tons
of rural household waste generated daily.

These problems arise from human behaviors and habits such as overproduction, excessive
consumption, and food waste. The survey conducted in this study revealed that approximately
one-third of the participants had never heard of the term "Mottainai." Moreover, the
understanding of the concept among respondents was almost equally distributed. The practice
of this spirit in daily life was reported by less than 2% of respondents.
Therefore, it is necessary to promote the "Mottainai" spirit in Vietnam, raise awareness about
this concept, and encourage its implementation in daily life.

5.2.3 Mottainai Campaign in Vietnam

In Vietnam, the "Mottainai Charity" event has been held annually from 2013 to 2022,
organized by the Bao Phu nu Vietnam newspaper and sponsored by the Embassy of Japan in
Vietnam. Although the theme changes every year, the event consistently conveys positive
messages related to society and the environment. For example, in 2017, the theme was
recycling toys from boxes and packaging. "Mottainai 2022" is a series of activities, including
both offline and online events. The event calls on the community to promote green living,
protect the environment, and raise funds to support children affected by traffic accidents and
orphans due to Covid-19.

Image 6: Mottainai 2022 awarded scholarships and gifts to children who were victims of
traffic accidents and orphans due to Covid-19.

The event featured various learning activities and fun stages for families to participate in, all
centered around the "Mottainai" culture of valuing and not wasting resources. At the same
time, a second-hand auction was held, and the proceeds were donated to disadvantaged
groups such as orphans and children affected by accidents.
According to the Vietnamese news website VIETJO, the title "Mottainai" was inspired by the
editor-in-chief of the women's newspaper's visit to Japan, where she learned about the
Japanese culture of frugality and the spirit of using things carefully.

Currently, activities based on the "Mottainai" spirit are being implemented and incorporated
into working hours and extracurricular activities in Vietnam. Many clubs are also involved in
recycling-related projects, and various recycling activities are being organized by different
groups, including schools and events.

The second-hand business model is also popular among Vietnamese consumers as it helps to
extend the lifespan of products. The second-hand market is a traditional business model that
has been around for a long time, with diverse vintage clothing stores found in many regions.
Additionally, small exchange activities are also being held on social media platforms like
Facebook.

Image 7: Kim Lien Second Hand Clothes Market in Hanoi

Furthermore, volunteer groups and clubs are currently conducting activities to donate second-
hand and unused goods to people in difficult situations.
However, the current items collected and donated mainly consist of clothing, books, some
school supplies, and items that are traded and sold in markets and shops, primarily clothes.
Based on the results of this study, it is believed that environmental activities, events, and
projects related to Mottainai are still small-scale and have yet to strongly influence
participants' awareness and behavior.

5.2.4 Suggestion to disseminate the Spirit of Mottainai

After the COVID-19 pandemic, there has been a trend towards more sustainable
consumption. Consumers are paying attention to materials and sustainability, and are also
buying recycled or second-hand items, moving away from fast fashion. One of the beautiful
habits of the Vietnamese people is to cherish and not waste things. The survey conducted in
this article found that about 82% of respondents have a habit of using things carefully, and
about 92% have a habit of recycling or reusing things. About 85% of respondents said they
only buy what they need, and about 55% said they rarely or never waste food.

The findings of the study indicate a limited familiarity with the term "Mottainai" among the
youth in Vietnam, with a significant percentage of respondents reporting never hearing of it.
This suggests that the Mottainai spirit has not been widely promoted or integrated into the
cultural consciousness of the target population. This lack of awareness poses a challenge for
the Mottainai campaign in effectively disseminating its message and engaging the youth.

However, the study also highlights the influential role of the internet and social media in
introducing the Mottainai spirit to the respondents. The majority of participants became
aware of the concept through online channels, indicating the potential of digital platforms in
reaching and engaging the youth population. Leveraging the power of social media and
online platforms can enhance the visibility and impact of the Mottainai campaign among the
youth in Vietnam.

The study further reveals positive attitudes towards resource conservation and waste
reduction among the surveyed youth. A significant proportion of participants expressed their
commitment to thoroughly utilizing purchased items and engaging in recycling and reusing
practices. This indicates the potential of the Mottainai campaign to foster sustainable
behaviors and influence the youth population to adopt the values of Mottainai.

To enhance the influence of the Mottainai campaign in Vietnam, several strategies can be
considered. Firstly, there is a need for targeted interventions and educational programs to
increase awareness and understanding of the Mottainai concept among the youth. These
initiatives can be conducted through various channels, including schools, community centers,
and online platforms, to effectively reach the target audience.

Secondly, collaborations with influencers, celebrities, and youth organizations can help
amplify the message of the Mottainai campaign and create a greater impact on the youth
population. Engaging popular figures who resonate with the youth can help increase visibility
and generate interest in sustainable behaviors.

Lastly, the Mottainai campaign can consider incorporating interactive and engaging activities
to encourage active participation and ownership among the youth. This can include
workshops, competitions, and community projects that promote the practical application of
the Mottainai spirit in daily life.

Overall, while the influence of Mottainai on the Mottainai campaign in Vietnam may face
challenges due to limited awareness, leveraging digital platforms, increasing education and
engagement, and collaborating with influencers can enhance the campaign's effectiveness. By
promoting sustainable behaviors and instilling the values of Mottainai among the youth, the
Mottainai campaign can contribute to a culture of environmental responsibility and
conservation in Vietnam.
 CHAPTER SIX: CONCLUSION

This chapter will conclude the study by summarizing the key research findings in relation to
the research aims and questions and discussing the value and contribution thereof. It will also
review the limitations of the study and propose opportunities for future research.

6.1 Summary of the study

In conclusion, this thesis has presented a comprehensive examination of the "Mottainai"

spirit in Japanese cultural life, as well as its potential impact on the environmental protection
movement among youth in Vietnam. The findings from the research shed light on several key
aspects related to this topic.

The study suggests that there is limited familiarity with the concept of "Mottainai" among the
youth in Vietnam, with a significant proportion of respondents reporting never hearing of the
term. This lack of awareness indicates a potential barrier to the influence of Mottainai on the
environmental protection movement among youth in Vietnam.

However, despite the limited awareness, the study reveals a positive trend regarding the
consciousness of cherishing possessions and valuing resources among the surveyed youth. A
substantial proportion of participants expressed their commitment to thoroughly utilizing
purchased items and engaging in recycling and reusing practices. This indicates an
underlying recognition of the importance of sustainable consumption and waste reduction.

Although the study did not assess the extent to which these intentions were translated into
actual behaviors, the positive attitudes towards resource conservation and waste reduction
suggest that the principles of Mottainai have the potential to influence the environmental
protection movement among youth in Vietnam. By promoting the values of Mottainai, such
as reducing waste, reusing items, and maximizing the use of resources, the youth can
contribute to sustainable practices and the conservation of the environment.

Furthermore, the study highlights the influential role of the internet and social media
platforms in disseminating information about the Mottainai spirit. The majority of
respondents became aware of the concept through online channels, indicating the potential of
these platforms to shape individuals' environmental consciousness. Leveraging the power of
digital media to promote the principles of Mottainai can facilitate widespread dissemination
of information and inspire youth to adopt sustainable behaviors.

However, it is important to note that the low percentage of respondents who demonstrated a
good understanding of Mottainai and practiced it suggests a gap between knowledge and
actual adoption of this value system. This indicates the need for targeted interventions and
educational programs to bridge this gap and enhance the influence of Mottainai on the
environmental protection movement among youth in Vietnam.

Overall, while the influence of Mottainai on the environmental protection movement among
youth in Vietnam may be limited by a lack of familiarity, the positive attitudes towards
resource conservation and the role of digital platforms provide opportunities for promoting
sustainable behaviors. By raising awareness, providing education, and fostering engagement,
Mottainai can play a vital role in shaping the environmental consciousness and practices of
the youth in Vietnam, contributing to the larger environmental protection movement.

6.2 Implications of the findings

These findings highlight the importance of further fostering the "Mottainai" mentality in
Vietnam and raising awareness of its importance in daily life. It is critical to educate and
inspire Vietnamese young to embrace sustainable habits such as waste reduction, mindful
consumerism, and active engagement in environmental efforts.
The "Mottainai" campaign demonstrates potential in terms of influencing consumer behavior
and cultivating a sustainable culture. However, its current influence and reach are limited.
Small-scale efforts, such as second-hand markets and donation drives, have grown in
popularity among customers, particularly in the clothes and specialty products sectors.
However, extensive and widespread activities encompassing many aspects of everyday life
and promoting responsible consumption are required.

In conclusion, the findings of this thesis emphasize the need of integrating the "Mottainai"
attitude into Vietnamese society, as well as its potential as a driving force for positive change
in environmental preservation and sustainable development. Vietnamese young people may
actively contribute to environmental conservation efforts by establishing a culture of
appreciating belongings, reducing waste, and promoting environmentally friendly practices.
To realize this vision, raising awareness, offering educational opportunities, and establishing
platforms for the young to engage in sustainable activities are essential steps forward.

Overall, this research underlines the significance of embracing the "Mottainai" attitude in
Vietnamese culture, recognizing its potential to serve as a catalyst for transformational action
in environmental preservation and sustainable development efforts.

6.3 Limitations of the study

Because of convenience sampling, the collected data seems to be not entirely representative
of the target population, which is the youth of Vietnam. The number of 18-24 age is
overwhelmingly large at 70.3 percent of the whole survey population. The number of 12-18
age is lower, with 10.5 percent.

The number of participants who learned Japanese or researched Japanese culture is higher
than the participants who did not learn Japanese. This may make the survey results heavily
favor Japanese-learned participants.

The researcher would love to have a much larger sample size but as previously mentioned in
the methodology chapter, the time constraint on undergraduate thesis only allows for a
limited time for collecting results. The limited time of conducting the study also greatly
impact the method use to collect data as the researcher couldn’t find a safe way to reliably
find participants directly and had to rely on the researcher network and social media as main
method of data collection.
In order to enhance the generalizability of the study's results, it is recommended to employ a
sampling method that can improve representation, such as stratified sampling. This technique
involves dividing the target population into distinct subgroups based on relevant
characteristics and selecting participants from each subgroup in proportion to their
representation in the population. By utilizing stratified sampling, the findings of the study
would be more applicable and representative of the broader population of youth in Vietnam.

Furthermore, augmenting the sample size can be achieved by leveraging social media
platforms to advertise the questionnaire and incentivize participation. Employing strategies
such as offering incentives or gifts to individuals who complete the questionnaire can serve as
a compelling motivation for engagement. While implementing this approach may entail
financial resources, its effectiveness is likely to be high, given the prevalent use of social
media among young people, who constitute the target population of the study.

It is important to acknowledge that these suggestions may present certain challenges,

including ensuring the integrity of the data and addressing potential biases introduced by the
sampling method. Consideration should be given to the ethical implications, cost-
effectiveness, and practical feasibility of implementing these strategies in future research
endeavors.

6.4 Suggestions for further study

The current study's focus on the youth population of Vietnam suggests avenues for further
exploration. An intriguing direction would be to investigate the intergenerational differences
in perceptions of Mottainai practices, comparing the older and younger generations. This
comparative analysis would provide insights into how the value of Mottainai has evolved
over time.

Furthermore, it would be valuable to examine the influence of socioeconomic factors,

including income level, education, and urban-rural divide, on the adoption and practice of the
Mottainai spirit among different segments of the youth population. This nuanced
understanding would illuminate the various barriers and facilitators to sustainable behaviors.

To gain a deeper understanding of the motivations, beliefs, and experiences related to the
Mottainai spirit, it would be beneficial to integrate qualitative research methods such as in-
depth interviews or focus groups alongside the quantitative findings. Qualitative data could
offer insights into the cultural and social factors that shape youth engagement in
environmental protection.

Additionally, conducting intervention studies targeting the promotion of the Mottainai spirit
among Vietnamese youth could evaluate the effectiveness of interventions in bringing about
changes in environmental behaviors. Educational programs, awareness campaigns, and
community-based initiatives aimed at fostering sustainable consumption and waste reduction
practices could be implemented and assessed.

Addressing these suggestions would advance our comprehension of the impact of the
Mottainai spirit on environmental protection, providing practical insights to promote
sustainable behaviors among youth in Vietnam and beyond.

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