The Japanese White-Eye: A Beloved Bird in Nature and Culture

The Japanese white-eye, known as mejiro in Japan, is a small, vibrant bird that has long captured the admiration of birdwatchers and nature enthusiasts. Recognizable by the distinct white ring around its eyes, this species thrives in both urban and rural settings, playing a significant role in Japan’s natural and cultural landscape. From their seasonal movements and feeding habits to their historical significance and conservation efforts, Japanese white-eyes continue to be an integral part of Japan’s rich biodiversity. However, their popularity has also led to ethical concerns regarding bird contests and the impact of human interaction on their populations.

Characteristics and Naming

The Japanese white-eye is a small bird, measuring approximately 12 cm in length, with a wingspan of about 18 cm. It has a greenish back and dark brown wings, with no significant color differences between males and females. Its Japanese name, mejiro, originates from the distinct white ring around its eyes. The kanji characters for its name, derived from Chinese, are sometimes interpreted as meaning “a child with embroidered feathers around the eyes”. This species has been known as mejiro since the Muromachi period.

The Japanese white-eye is designated as the prefectural bird of Wakayama and Oita and was featured on the 50-yen postage stamp until 2007.

Mejiro tasting the nectar of plum blossoms in Koishikawa Korakuen in Tokyo.

Seasonal Movements and Behavior

Japanese white-eyes are highly attracted to nectar and migrate in search of blooming flowers. In spring, some individuals move northward to follow the flowering season. They are commonly seen gathering around camellia and plum blossoms, chirping to one another as they feed. Due to their fondness for nectar, they have earned local names such as hanasui (flower water) and hanatsuyu (water drop). When Yoshino cherry trees bloom, they swarm around the flowers alongside brown-eared bulbuls and sparrows.

During the non-breeding season, Japanese white-eyes descend from the mountains to the plains and often live in flocks, sometimes forming mixed groups with other birds like crows. As the breeding season begins, they separate into pairs and can be seen flying from flower to flower, singing to each other. At dusk, flocks gather closely on branches to sleep, with individuals competing for a spot in the center. In winter, they sometimes take shelter in reed beds, where they are believed to feed on insects resting on the reeds.

Since Japanese white-eyes are fond of sweet nectar, they thrive in both rural and urban environments, feeding on flowers and fruits such as persimmons from garden and roadside trees. Their presence has made them a familiar bird to people for centuries. Even today, they can be attracted by hanging cut fruit or sugar water in a yard, making them a favorite among birdwatchers. However, they often face competition from other birds, which frequently chase them away from feeding spots.

These birds are relatively unguarded and move in flocks, constantly calling out to each other. Because of this, people who are familiar with them can use a whistle, mimicking their calls, to trick them into thinking a friend is nearby and gather the flock together.

If you’re looking for mejiro, search for crowds with their cameras out in gardens!

Bird Conservation in Japan

Following Japan’s post-war occupation, the country revised its 1947 Constitution after regaining sovereignty in 1952, removing many of the changes introduced under foreign influence. However, one significant policy remained: bird conservation. A strong public campaign was launched to emphasize the importance of protecting small birds and discouraging their use as food. Through persistent advocacy and awareness efforts, the initiative succeeded, making bird conservation one of the few occupation-era policies that Japan chose to retain in its revised constitution.

Despite regaining sovereignty, Japan remained politically and economically tied to the United States, limiting its ability to make independent decisions. In a time of national rebuilding and food insecurity, dismissing scientific recommendations on resource management could have been risky. However, this period also marked an effort to restore national identity following Japan’s defeat and the loss of its colonial empire.

The government choose to uphold this “occupation-enforced change” for two main reasons. First, conservation measures aligned with a broader public relations effort to counter Japan’s negative international reputation. Second, they supported internal initiatives aimed at reinforcing traditional values and shaping a renewed sense of national identity.

The Occupation introduced numerous innovations to Japan, reshaping long-standing customs and traditions. While major changes such as the new constitution, land reforms, and educational and labor policies were among the most significant, one of the most striking contrasts between Japanese and Western ideologies emerged in the realm of wildlife conservation. This period brought together two fundamentally different perspectives on humanity’s relationship with nature—one deeply rooted in centuries-old traditions and the other shaped by a more modern worldview. Despite their differences, both approaches ultimately aimed to achieve similar goals through vastly different methods.

After the devastation of World War II, perceptions of wildlife in Japan were shaped by contrasting ideas of civility and barbarity. Hunting methods reflected these distinctions: the use of firearms—seen as swift, clean, and humane—was associated with aristocratic “gentlemen of science”, while traditional Japanese techniques were viewed as crude and outdated.

There’s a couple of mejiro living in the trees next to my work place, but it really is hard to snap pictures of them.

Restoring Identity Through Nature

Japan’s adoption of wildlife protection laws not only reinforced its pacifist stance on the global stage but also helped reshape its image from a nation rooted in old-world traditions to one embracing modernity. Following the war, Japan underwent rapid modernization and Westernization, mirroring the transformation that occurred after the Meiji Restoration of 1868. Just as Japan had previously abolished the feudal clan system, opened its borders to global trade, and industrialized while maintaining a distinct cultural identity, the post-war era saw a similar balance between progress and tradition.

Before the war, opposition to Western influence fueled nationalism, but in its aftermath, Japan faced an identity crisis. This led to nostalgia for a time before imperial expansion and gave rise to the ideology of Nihonjinron—often described as the “theories of Japaneseness”. While Nihonjinron had existed since the Meiji period,  its popularity surged after World War II, as it provided a sense of cultural pride by offering a clear definition of national identity.

A key aspect of Nihonjinron was the belief that, before Western influence, Japanese people had lived in harmony with nature due to unique spiritual, environmental, and social factors. Much of this idea of harmony is rooted in East Asian philosophy, where traditions like Daoism, Confucianism, and Japanese Buddhism emphasize a less human-centered and individualistic worldview compared to Western thought. Additionally, Japan’s indigenous belief system, Shinto, forms the foundation of the country’s deep connection to nature. Meaning “the way of the kami,” Shinto presents a cosmology in which the natural and spiritual worlds are interconnected, forming a worldview where nature is inhabited by a myriad of beings, dissolving the boundaries between the physical and the spiritual.

Kami—sacred spirits within Shinto—can be tied to specific places, natural elements like wind and water, or living beings such as birds and whales. Some kami also originate from revered ancestors who have been deified. As powerful and dynamic forces, kami can be both benevolent and destructive, commanding respect and care from those who interact with them.

Authors of Nihonjinron blended Japanese religious and cultural traditions with Western philosophical principles, integrating moral ethics and scientific reasoning to shape a distinct Japanese environmental philosophy. In this context, the protection of birdlife was not only an environmental effort but also an internal cultural project—one that aided both the recovery of bird populations and the restoration of national self-esteem.

It is also important to recognize that the post-war economic boom led to rising living standards, shifting dietary preferences, and increased disposable income, alongside the expansion of global commodity markets. As food options diversified, a more gentrified diet likely reduced reliance on indigenous wildlife and foraged foods, which had been closely associated with the hardships of wartime rationing and poverty.

Mejiro move very fast from branch to branch, and it’s part of the fun to “catch” them on camera.

The Controversy of Japanese White-Eye Singing Contests

Japanese white-eyes have long been admired for their melodic songs and have been kept as pets in Japan since ancient times. The popularity of these birds grew significantly in 1884 when Sadataro Murakami introduced singing contests, where the beauty and frequency of their songs were judged. This tradition remains active today, especially in western Japan, where enthusiasts regularly gather for competitions.

As of 2017, an estimated 15,000 people across Japan participated in these contests, with around 950 active in Osaka, the cultural hub of bird singing competitions. Participants pay entry fees and receive prizes such as food and daily necessities based on their bird’s performance. However, concerns have arisen regarding potential gambling, as cash rewards have allegedly been involved in some contests. Birds that excel are given prestigious titles and can be sold for millions of yen.

One of the most controversial aspects of these competitions is the method used to train winning birds. Chicks, just before leaving the nest, are exposed to the songs of champion birds or recorded audio to influence their singing. However, these young birds, called tobikko or shinko, are often caught without permission using mist nets. This method not only captures other unintended species but also results in the selective disappearance of female white-eyes, as they do not sing, leading to ecological concerns.

In response to the overhunting and poaching of wild birds, Japan strengthened regulations under the Wildlife Protection Act of 2011, making it illegal to capture and breed Japanese white-eyes without special permission from prefectural authorities. Some regions have outright bans on their capture. However, a loophole in the law allows for the import and breeding of wild birds from other countries, leading to unethical practices. To combat poaching and trade, the National Wild Bird Poaching Prevention Liaison Committee, alongside the Wild Bird Society of Japan, has been working on education and enforcement. Investigations into retailers, public awareness campaigns, and the distribution of informational materials aim to help distinguish between native and imported subspecies. The Ministry of the Environment, in collaboration with the Yamashina Institute for Ornithology, has also produced pamphlets to further educate the public on conservation efforts.

The Japanese white-eye is more than just a common bird in Japan—it is a symbol of seasonal change, a subject of folklore and tradition, and a species deeply intertwined with the country’s conservation history. Despite facing challenges such as competition from other birds and issues related to poaching, efforts to protect them highlight the ongoing balance between cultural traditions and environmental responsibility. Whether observed in gardens, feeding on nectar, or featured in historical narratives, the Japanese white-eye remains a cherished part of Japan’s natural heritage.