In Fukuchiyama City, located in Kyoto Prefecture, workers have engaged in the traditional practice known as “komo-maki.” This involves wrapping straw mats around pine trees to shield them from harmful insects as autumn progresses. The activity is performed annually around the time of “Kanro” (Cold Dew), which is one of the 24 solar terms that signify the transition to winter.

Approximately 100 pine trees in a local park were wrapped with rice straw mats. These mats serve as traps for insects seeking warmth during the colder months, helping to prevent damage to the trees. The straw will remain on the trees throughout winter and will be removed around “Keichitsu” (Awakening of Insects) in March of the following year.

In other news, Typhoon No. 22 (Halong) has caused severe weather conditions in Japan's Izu Islands, particularly affecting Hachijo Island with strong winds and heavy rain. Authorities continue to advise caution due to risks associated with high waves and potential landslides.

Additionally, Typhoon No. 23 (Nakri) is approaching Japan and is expected to impact weather conditions over an upcoming holiday weekend. It is anticipated that this typhoon will strengthen slightly before moving northward off Kyushu's coast.

A recent OECD report highlights that Japanese elementary and junior high school teachers continue to work longer hours than their global counterparts, despite a slight decrease from previous years.

Beer shortages are also reported across Japan’s izakayas due to disruptions in deliveries from Asahi Group Holdings following a ransomware cyberattack.

Lastly, a magnitude 4.9 earthquake occurred off Fukushima Prefecture without triggering any tsunami warnings.

Original article (halong) (nakri) (oecd)

The article provides some actionable information regarding the traditional practice of "komo-maki," which is relevant for those living in or near Fukuchiyama City. It explains how wrapping straw mats around pine trees can protect them from insects during winter. However, it does not offer specific steps or guidance for individuals who might want to engage in this practice themselves, nor does it provide resources or tools that could be useful for readers looking to protect their own trees.

In terms of educational depth, the article briefly explains the purpose and timing of "komo-maki," connecting it to seasonal changes and cultural practices. However, it lacks a deeper exploration of why this method is effective against insects or any historical context about its significance in Japanese culture.

Personal relevance is somewhat limited unless the reader lives in Fukuchiyama City or has an interest in local traditions. The information about typhoons and weather conditions could be relevant for residents affected by Typhoon No. 22 (Halong) and Typhoon No. 23 (Nakri), as it advises caution regarding severe weather risks.

The article serves a public service function by providing warnings about ongoing typhoon threats and advising caution due to potential landslides and high waves. This aspect helps inform the public about safety measures they should consider during adverse weather conditions.

Regarding practicality, while the advice on being cautious during typhoons is clear, there are no specific actionable steps provided for individuals on how to prepare for these storms beyond general cautionary advice.

The long-term impact of this article appears limited; while it raises awareness about seasonal practices and current weather events, it does not provide lasting guidance that would help readers plan or protect themselves effectively over time.

Emotionally, the article may evoke concern due to mentions of severe weather events but does not offer reassurance or coping strategies that could help readers feel more secure amidst these challenges.

There are no signs of clickbait language; however, some sections could benefit from more detailed explanations or practical advice on preparing for natural disasters like typhoons. A missed opportunity lies in providing concrete steps individuals can take to safeguard their homes against such storms—such as securing outdoor items or creating emergency kits.

To enhance understanding and preparedness further, readers might look up trusted meteorological sites for real-time updates on typhoons or consult local government resources on disaster preparedness measures specific to their area. Additionally, exploring community workshops on tree care could provide practical insights into traditional practices like "komo-maki."

In the text, there is a mention of "workers have engaged in the traditional practice known as 'komo-maki.'" This phrase highlights a cultural practice but does not explain who these workers are or their significance. By focusing on the tradition without context about the workers' identities or roles, it may create an impression that this practice is solely positive and beneficial, potentially downplaying any challenges they face. This wording can lead readers to view the activity as purely virtuous without considering any underlying issues.

The report states that "Japanese elementary and junior high school teachers continue to work longer hours than their global counterparts." This statement implies a negative aspect regarding Japanese teachers' working conditions compared to others worldwide. However, it lacks specific details about why this is happening or what measures might be taken to improve their situation. The phrasing could evoke sympathy for teachers while not addressing systemic issues that contribute to long hours.

When discussing Typhoon No. 22 (Halong), the text mentions "strong winds and heavy rain" affecting Hachijo Island and advises caution due to risks associated with high waves and potential landslides. The use of strong language like "severe weather conditions" emphasizes danger but does not provide information on how authorities are responding or what support is available for affected residents. This choice of words can create fear without offering solutions or context.

The phrase "beer shortages are also reported across Japan’s izakayas due to disruptions in deliveries from Asahi Group Holdings following a ransomware cyberattack" suggests a direct link between the cyberattack and beer shortages without exploring other possible causes for these shortages. By framing it this way, it may lead readers to associate Asahi Group Holdings specifically with negative outcomes rather than seeing it as part of broader supply chain issues affecting many businesses. This wording could unfairly single out one company while ignoring wider industry impacts.

Lastly, when stating that “a magnitude 4.9 earthquake occurred off Fukushima Prefecture without triggering any tsunami warnings,” there is an implication that safety measures were effective during this event. However, this phrasing does not delve into past earthquake responses or preparedness levels in Fukushima, which could provide important context about ongoing risks in the area. The lack of historical reference may mislead readers into thinking current systems are entirely reliable when they might still be vulnerable.

The text conveys a range of emotions through its descriptions of traditional practices, natural disasters, and societal issues. One prominent emotion is pride, evident in the description of “komo-maki,” the traditional practice of wrapping straw mats around pine trees. The use of phrases like "traditional practice" and "annual activity" suggests a deep cultural significance and community involvement, fostering a sense of pride among the workers and residents in Fukuchiyama City. This pride serves to connect readers with the cultural heritage of Japan, encouraging appreciation for local customs.

In contrast, there is an underlying sense of fear associated with the weather-related events described in the text. The mention of Typhoon No. 22 (Halong) causing "severe weather conditions" and advising caution due to risks such as "high waves" and "potential landslides" evokes anxiety about safety during natural disasters. This fear is heightened by the impending approach of Typhoon No. 23 (Nakri), which adds urgency to the situation as it threatens to impact an upcoming holiday weekend. The emotional weight here aims to alert readers to potential dangers while emphasizing the need for preparedness.

Additionally, sadness emerges from reports regarding Japanese teachers working long hours despite slight improvements noted in an OECD report. Words like “longer hours” suggest a burden that teachers carry, evoking sympathy for their challenging work conditions. This emotion shapes public perception by highlighting systemic issues within education that may require attention or reform.

The mention of beer shortages due to a ransomware cyberattack introduces feelings of frustration or anger towards external disruptions affecting daily life in Japan's izakayas (Japanese pubs). Describing these shortages as “disruptions” implies inconvenience not only for businesses but also for patrons who enjoy socializing over drinks. This emotional appeal encourages readers to empathize with those affected by such unforeseen circumstances.

Finally, while discussing a magnitude 4.9 earthquake off Fukushima Prefecture that did not trigger tsunami warnings, there is a subtle undercurrent of relief mixed with caution regarding natural disasters' unpredictability. Phrases like “without triggering any tsunami warnings” provide reassurance yet remind readers that seismic activity can still pose risks.

The writer employs various emotional tools throughout this narrative: descriptive language enhances feelings related to cultural practices; urgent wording surrounding typhoons amplifies concern; sympathetic phrases about teachers evoke compassion; and strong terms regarding disruptions create frustration over external challenges faced by communities. By carefully choosing words that resonate emotionally rather than neutrally—such as emphasizing tradition versus disruption—the writer effectively guides reader reactions toward empathy or concern while fostering awareness about important social issues or events impacting everyday life in Japan.

Overall, these emotions serve multiple purposes: they create sympathy for individuals facing hardships, instill worry about safety during natural disasters, build trust through shared cultural pride, inspire action regarding educational reforms, and provoke thought on how external factors can disrupt daily routines—all contributing to a richer understanding of contemporary Japanese society amidst both tradition and challenge.