Nana Ninomiya Info

Another folk variant, less known but equally revealing, casts Nana as a trickster figure. In this story, a lazy neighbor asks how Nana succeeds. Nana replies, “I simply walk backward.” The neighbor, literal-minded, tries walking backward and trips. Nana laughs and says, “I meant I look backward at my past mistakes while moving forward into the future.” This playful, Socratic wisdom became a hallmark of the folkloric Nana Ninomiya—a figure who outsmarts not through wealth or strength, but through wit and virtue. If you visit any pre-war elementary school in Japan, you might find a bronze statue of a boy with a shaven head, wearing a hanten (work coat) and geta (wooden clogs), carrying a bundle of firewood cross-hatched on his back, with a book—often an open scroll or a small bound volume—held in front of his face. This is the Nana Ninomiya statue.

The most famous folktale associated with Nana Ninomiya involves the “Reading While Walking” episode. According to the legend, Nana was so poor that he could not afford candles. He devised a plan: he would plant rapeseed around the edges of his fields. When the plants grew, he would harvest the seeds, press them for oil, and use that oil to light his study lamp at night. But even that was not enough. He then trained himself to read while walking to the fields, tying his firewood into a shoi (backload) and holding his book in front of his eyes. One day, a passing samurai was so impressed by the boy’s devotion that he gave him a stipend for books. Another version tells of a wealthy merchant who, seeing Nana’s footpath worn deep by his relentless walking, adopted him as a protégé. nana ninomiya

His brilliance did not go unnoticed. A local magistrate, Suzuki Shigeyoshi, recognized the boy’s potential and hired him as an assistant. Kinjiro’s ability to solve complex administrative problems, from irrigation disputes to tax collection, stunned his elders. By his early twenties, he had restored his family’s fortune and began working as a land reclamation specialist for the Tokugawa shogunate. He revived hundreds of villages, built flood controls, and established mutual aid societies. Another folk variant, less known but equally revealing,

The Ministry of Education adopted his story for elementary school moral textbooks ( Shushin ). But there was a problem: the name “Sontoku” was difficult for young children to pronounce. Teachers and textbook authors began to soften the name. “Kinjiro” (his childhood name) was too familiar. Through a process of linguistic mutation common in oral tradition, “Ninomiya-san” became “Nana-san,” and eventually “Nana Ninomiya.” In many regions of Japan, particularly Tohoku and Kanto, the folk memory of “Nana-san” became more powerful than the historical “Sontoku.” Nana laughs and says, “I meant I look

There is also the environmental reinterpretation. The rapeseed plant, central to the folk story, is now seen as a symbol of circular economy—seed to oil to light to compost back to seed. In this reading, Nana Ninomiya is not a workaholic but a proto-ecologist, modeling a life of zero waste and deep harmony with the seasons. Visit Odawara City on November 17th, and you will witness the Ninomiya-sai festival. Children dress in Edo-period farm clothes, carrying miniature bundles of firewood and reading aloud from The Analects or modern picture books. They compete in Hotoku essay contests, writing about how they apply thrift and hard work to their own lives—saving pocket money for a family trip, helping a neighbor with groceries, or studying for exams without cram school.