As the cold weather persists, it can be hard to believe that the darkest days of the year are behind us, with a new season fast approaching. According to the traditional Japanese calendar, the first day of spring, or risshun, is on February 4th. Seasonal transitions in Japan are spiritually important, signifying times when the boundaries between the physical and spirit world are thinner. These transitions go beyond physical signifiers, and include energetic transitions too, when illness and bad luck are more likely. 

Before the first day of spring, Setsubun, on February 3rd, is an opportunity to ward off this bad luck, purify the household, see off the last season, and welcome in the new one. Although sometimes called the exorcism festival because of its association with horned masks and banishing demons, this is a time to ward off any of the bad energy that has accumulated over the long winter and to start fresh. As with many Japanese seasonal traditions, Setsubun has origins in China, with ceremonies marking the seasonal transition as far back as the Zhou dynasty (1067-256 BC). When it was first introduced to Japan in the Nara period (710-794), it was known as tsuina. These early ceremonies were very similar to their current form, involving people dressed as oni, known as ogres or demons, with onlookers tossing soybeans at them in order to banish them and purify the space. By the Heian period (794-1185), it was an annual court event, gradually spreading through social classes and becoming widespread among the general public by the Edo period (1603-1867). 

The most important practice of Setsubun is mamemaki, where roasted soybeans, known as fukumame, or lucky beans, are thrown out of windows and doors while people shout “Oni wa soto! Fuku wa uchi!” meaning “Evil out! Good luck in!” Some members of the family will don menacing demon masks while the others throw soybeans at them, providing a more physical target for the warding off of spirits.  The use of dried soybeans is symbolic, as the word “mame” sounds similar to the word for devil’s eye and are linked to devil’s destruction. Roasted beans are used over uncooked ones, so the tossed beans don’t sprout, symbolizing bad luck taking root around the home. This practice is typically done in the evening, a time when demons are thought to be most active. After scattering the beans and purifying the household, each family member must eat the number of soybeans that corresponds to their age plus one in order to bring good health and luck in the coming year. Roasted soybeans have a nutty, slightly sweet flavor but are lighter and crunchier than roasted nuts. Some people also steep the roasted soybeans in hot water with pickled plum and kombu to make fukucha, or lucky tea.  

Other symbolic foods for the holiday vary by region. The other more widespread one is ehomaki. While mamemaki has been an important part of Setsubun for hundreds of years, ehomaki’s connection originated as late as the 1930s in Osaka. These thick, uncut rolls of sushi were initially promoted by sushi and seaweed businesses. These rolls contain seven ingredients, representing the seven lucky gods, and the uncut rolls symbolizes unity and wholeness. The types of ingredients added to the roll are variable, but the number of ingredients must be seven. Possible options for your rolls include a variety of seafood, tamagoyaki, and vegetables like mushrooms or cucumbers. Ehomaki means lucky direction, and traditionally people must eat the entire roll while facing the year’s lucky direction, according to the Chinese zodiac. The 2026 fire horse is associated with the south, so make sure to get a compass out before digging in. Other regional specialties for the holiday include eating konyaku in Gunma and Shimane prefectures to cleanse the body, soba in Nagano and Shimane to usher in the new season, tofu in Fukushima to symbolize purifying the body, and oranges in Ehime to pray for a good harvest. In Tohoku and Hokkaido, peanuts are thrown at the oni instead of roasted soybeans. Because of the heavy snowfall in these regions, the shells of the peanuts are easier to spot and clean up that the smaller and messier soybeans. The wealth of variations celebrates each prefecture’s local culture.

While not a public holiday in Japan, Setsubun is celebrated by families in their homes as well as at many Buddhist temples and Shinto shrines around the country. These public events can involve hundreds of people throwing soybeans at elaborately costumed, grimacing demons with spiked clubs and tiger skin pants, and some have unique twists to their celebrations. At Yasaka Shrine in Kyoto the beans are thrown by geisha, while at Naritasan Fudoson in Osaka beans are thrown by kabuki actors. The primary decoration for Setsubun is a hiiragi iwashi, which involved spearing grilled sardine heads on holly branches. Legend has it that oni hate the pungent smell of sardines and are scared of having their eyes pricked by the spiky holly leaves. Visitors to Japan around this time will find the Setsubun components sold widely, including horned, menacing oni masks, roasted soybeans, and masu, the Japanese wooden cup used to hold the beans as you prepare to throw them.

The elements of this festival may seem surprising to those who don’t generally see their family members wearing ogre masks on an annual basis, or to those without culturally sanctioned reasons to throw beans at those family members. But at its core this seasonal celebration is a chance to prepare ourselves for the new growth that awaits us - something best done once we’ve exorcised our demons. The darkest, coldest days of the year are in the past, and around the corner comes renewal, warmth, and light.

Written by: Celestine Taevs