Michigan Monograph Series in Japanese Studies - Böcker

This volume of essays is the first comprehensive publication in English of the work of Miyake Hitoshi, a distinguished scholar of Shugendō (mountain asceticism) and one of the foremost researchers on Japanese folk religion. Miyake defines folk religion as “religion that merges from the necessities of community life.” In Miyake’s systematic methodological and theoretical approach, Shugendō is a classic example of Japanese folk religion, for it blends many traditions (shamanism, Taoism, Buddhism, and Shinto) into a distinctive Japanese religious worldview and is typical of Japanese religion generally. The first part of this book is devoted to Shugendō’s history, organization, ritual, austerities, thought, and cosmology. Related subjects include exorcism and the exclusion of women. The second part of the book provides research and reflection on Japanese folk religion, including essays on the idea of nature, worldly benefits, new religions, death and rebirth, and the structure of folk religion. Shugendō: Essays on the Structure of Japanese Folk Religion clarifies much of the logic behind Japanese religious syncretism. It is essential reading not only for those interested in Japanese history, culture, and religion but also for those studying world religions and folk culture.

This second, revised edition of a pioneering volume, long out of print, presents translations of Japanese Zen poems on sorrow, old age, homesickness, the seasons, the ravages of time, solitude, the scenic beauty of the landscape of Japan, and monastic life. Composed by Japanese Zen monks who lived from the last quarter of the thirteenth century to the middle of the fifteenth century, these poems represent a portion of the best of the writing called in Japanese gozan bungaku, “literature of the five mountains.” “Five mountains” or “five monasteries” refers to the system by which the Zen monasteries were hierarchically ordered and governed. For the monks in the monasteries, poetry functioned as a means not only of expressing religious convictions and personal feelings but also of communicating with others in a civilized and courteous fashion. Effacing barriers of time and space, the practice of Chinese poetry also made it possible for Japanese authors to feel at one with their Chinese counterparts and the great poets of antiquity. This was a time when Zen as an institution was being established and contact with the Chinese mainland becoming increasingly frequent—ten of the sixteen poets represented here visited China. Marian Ury has provided a short but substantial introduction to the Chinese poetry of Japanese gozan monasteries, and her translations of the poetry are masterful. Poems of the Five Mountains is an important work for anyone interested in Japanese literature, Chinese literature, East Asian Religion, and Zen Buddhism.

Why do Japanese women enjoy a high sense of well-being in a context of high inequality? Beyond the Gender Gap in Japan brings together researchers from across the social sciences to investigate this question. The authors analyze women’s values and the lived experiences at home, in the family, at work, in their leisure time, as volunteers, and in politics and policy-making. Their research shows that the state and firms have blurred “the public” and “the private” in postwar Japan, constraining individuals’ lives, and reveals the uneven pace of change in women’s representation in politics. Yet, despite these constraints, the increasing diversification in how people live and how they manage their lives demonstrates that some people are crafting a variety of individual solutions to structural problems. Covering a significant breadth of material, the book presents comprehensive findings that use a variety of research methods—public opinion surveys, in-depth interviews, a life history, and participant observation—and, in doing so, look beyond Japan’s perennially low rankings in gender equality indices to demonstrate the diversity underneath, questioning some of the stereotypical assumptions about women in Japan.

First published in Japan in 1983, this book is now a classic in modern Japanese literary studies. Covering an astonishing range of texts from the Meiji period (1868–1912), it presents sophisticated analyses of the ways that experiments in literary language produced multiple new—and sometimes revolutionary—forms of sensibility and subjectivity. Along the way, Kamei Hideo carries on an extended debate with Western theorists such as Saussure, Bakhtin, and Lotman, as well as with such contemporary Japanese critics as Karatani Kōjin and Noguchi Takehiko. Transformations of Sensibility deliberately challenges conventional wisdom about the rise of modern literature in Japan and offers highly original close readings of works by such writers as Futabatei Shimei, Tsubouchi Shōyō, Higuchi Ichiyō, and Izumi Kyōka, as well as writers previously ignored by most scholars. It also provides a new critical theorization of the relationship between language and sensibility, one that links the specificity of Meiji literature to broader concerns that transcend the field of Japanese literary studies. Available in English translation for the first time, it includes a new preface by the author and an introduction by the translation editor that explain the theoretical and historical contexts in which the work first appeared.

Shōtetsu monogatari was written by a disciple of Shōtetsu (1381–1459), whom many scholars regard as the last great poet of the courtly tradition. The work provides information about the practice of poetry during the 14th and 15th centuries, including anecdotes about famous poets, advice on how to treat certain standard topics, and lessons in etiquette when attending or participating in poetry contests and gatherings. But unlike the many other works of that time that stop at that level, Shōtetsu’s contributions to medieval aesthetics gained prominence, showing him as a worthy heir—both as poet and thinker—to the legacy of the great poet-critic Fujiwara no Teika (1162–1241). The last project of the late Robert H. Brower, Conversations with Shôtetsu provides a translation of the complete Nihon koten bungaku taikei text, as edited by Hisamatsu Sen'ichi. Steven D. Carter has annotated the translation and provided an introduction that details Shôtetsu’s life, his place in the poetic circles of his day, and the relationship of his work to the larger poetic tradition of medieval Japan. Conversations with Shōtetsu is important reading for anyone interested in medieval Japanese literature and culture, in poetry, and in aesthetics. It provides a unique look at the literary world of late medieval Japan.

Kurihara Sadako was born in Hiroshima in 1913, and she was there on August 6, 1945. Already a poet before she experienced the atomic bombing of Hiroshima, she used her poetic talents to describe the blast and its aftermath. In 1946, despite the censorship of the American Occupation, she published Kuroi tamago (Black Eggs), poems from before, during, and immediately after the war. This volume includes a translation of Kuroi tamago from the complete edition of 1983. But August 6, 1945, was not the end point of Kurihara’s journey. In the years after Kuroi tamago she has broadened her focus—to Japan as a victimizer rather than victim, to the threat of nuclear war, to antiwar movements around the world, and to inhumanity in its many guises. She treats events in Japan such as politics in Hiroshima, Tokyo’s long-term complicity in American policies, and the decision in 1992 to send Japanese troops on U.N. peacekeeping operations. But she also deals with the Vietnam War, Three Mile Island, Kwangju, Greenham Common, and Tiananmen Square. This volume includes a large selection of these later poems. Kurihara sets us all at ground zero, strips us down to our basic humanity, and shows us the world both as it is and as it could be. Her poems are by turns sorrowful and sarcastic, tender and tough. Several of them are famous in Japan today, but even there, few people appreciate the full force and range of her poetry. And few poets in any country—indeed, few artists of any kind—have displayed comparable dedication, consistency, and insight.

Fujiwara Teika is known as the premier poet and literary scholar of the early 13th century. It is not so widely known that he also tried his hand at fiction: Mumyōzōshi (Untitled Leaves; ca. 1201) refers to “several works” by Teika and then names Matsura no miya monogatari (The Tale of Matsura; ca. 1190) as the only one that can be considered successful. The work is here translated in full, with annotation. Set in the pre-Nara period, The Tale of Matsura is the story of a young Japanese courtier, Ujitada, who is sent to China with an embassy and has a number of supernatural experiences while there. Affairs of the heart dominate The Tale of Matsura, as is standard for courtly tales. Several of its other features break the usual mold, however: its time and setting; the military episode that would seem to belong instead in a war tale; scenes depicting the sovereign’s daily audiences, in which formal court business is conducted; a substantial degree of specificity in referring to things Chinese; a heavy reliance on fantastic and supernatural elements; an obvious effort to avoid imitating The Tale of Genji as other late-Heian tales had done; and a most inventive ending. The discussion in the introduction briefly touches upon each of these features, and then focuses at some length on how characteristics associated with the poetic ideal of yōen inform the tale. Evidence relating to the date and authorship of the tale is explored in two appendixes.

This is the first monograph-length study in English of Kamo no Chōmei, one of the most important literary figures of medieval Japan. Drawing upon a wide range of writings in a variety of genres from the Heian and Kamakura periods, Pandey focuses on the terms kyōgen kigo (wild words and fancy phrases), shoji soku nehan (samsara is nirvana), hōben (expedient means), and suki (single-minded devotion to an art). She shows how these terms deployed by writers in an attempt to reconcile literary and artistic activities with a commitment to Buddhism. By locating Chōmei within this broad context, the book offers an original reading of his texts, while at the same time casting a light upon intellectual preoccupations that were central to the times. Writing and Renunciation in Medieval Japan is an important contribution to a growing body of work that challenges the rigid distinction between the religious and literary—a distinction that would have made little sense to medieval writers, many of whom were poets as well as priests—and sheds light on the particular ways in which a religio-aesthetic tradition came to be articulated in medieval Japan. Through an examination of records left by Chōmei's contemporaries, the book also traces the life of Chōmei, particularly his activities as a court poet and the circumstances that led to his taking the tonsure.

Essays on the Modern Japanese Church (Gendai Nihon kyokai shiron), published in 1906, was the first Japanese-language history of Christianity in Meiji Japan. Yamaji Aizan’s firsthand account describes the reintroduction of Christianity to Japan—its development, rapid expansion, and decline—and its place in the social, political, and intellectual life of the Meiji period. Yamaji’s overall argument is that Christianity played a crucial role in shaping the growth and development of modern Japan. Yamaji was a strong opponent of the government-sponsored “emperor-system ideology,” and through his historical writing he tried to show how Japan had a tradition of tolerance and openness at a time when government-sponsored intellectuals were arguing for greater conformity and submissiveness to the state on the basis of Japanese “national character.” Essays is important not only in terms of religious history but also because it highlights broad trends in the history of Meiji Japan. Introductory chapters explore the significance of the work in terms of the life and thought of its author and its influence on subsequent interpretations of Meiji Christianity.

By the late Meiji period Japanese were venturing abroad in great numbers, and some of those who traveled kept diaries and wrote formal travelogues. These travelogues reflected a changing view of the West and changing artistic sensibilities in the long-standing Japanese literary tradition of travel writing (kikoōbungaku). This book shows that overseas Meiji-period travel writers struck out to create a dynamic new type of travel literature, one that had a solid foundation in traditional Japanese kikōbungaku yet also displayed influence from the West. Musashino in Tuscany specifically examines the poetic imagery and allusion in these travelogues and reveals that when Japanese traveled to the West in the mid-nineteenth century, the images they wrote about tended to be associated not with places initially discovered by the Japanese traveler but with places that already existed in Western fame and lore. And unlike imagery from Japanese traveling in Japan, which was predominantly nature based, Japanese overseas travel imagery was often associated with the manmade world.

Senshi was born in 964 and died in 1035, in the Heian period of Japanese history (794–1185). Most of the poems discussed here are what may loosely be called Buddhist poems, since they deal with Buddhist scriptures, practices, and ideas. For this reason, most of them have been treated as examples of a category or subgenre of waka called Shakkyoka, “Buddhist poems.” Yet many Shakkyoka are more like other poems in the waka canon than they are unlike them. In the case of Senshi’s “Buddhist poems,” their language links them to the traditions of secular verse. Moreover, the poems use the essentially secular public literary language of waka to address and express serious and relatively private religious concerns and aspirations. In reading Senshi’s poems, it is as important to think about their relationship to the traditions and conventions of waka and to other waka texts as it is to think about their relationship to Buddhist thoughts, practices, and texts. The Buddhist Poetry of the Great Kamo Priestess creates a context for the reading of Senshi’s poems by presenting what is known and what has been thought about her and them. As such, it is a vital source for any reader of Senshi and other literature of the Heian period.

Yosano Akiko (1878–1942) has long been recognized as one of the most important literary figures of prewar Japan. Her renown derives principally from the passion of her early poetry and from her contributions to 20th-century debates about women. This emphasis obscures a major part of her career, which was devoted to work on the Japanese classics and, in particular, the great Heian period text The Tale of Genji. Akiko herself felt that Genji was the bedrock upon which her entire literary career was built, and her bibliography shows a steadily increasing amount of time devoted to projects related to the tale. This study traces for the first time the full range of Akiko’s involvement with The Tale of Genji. The Tale of Genji provided Akiko with her conception of herself as a writer and inspired many of her most significant literary projects. She, in turn, refurbished the tale as a modern novel, pioneered some of the most promising avenues of modern academic research on Genji, and, to a great extent, gave the text the prominence it now enjoys as a translated classic. Through Akiko’s work Genji became, in fact as well as in name, an exemplum of that most modern of literary genres, the novel. In delineating this important aspect of Akiko’s life and her bibliography, this study aims to show that facile descriptions of Akiko as a “poetess of passion” or “new woman” will no longer suffice.

As a spokesman for disaffected youth of the post-1960s, Murakami Haruki has become one of the most important voices in contemporary Japanese literature, and he has gained a following in the United States through translations of his works. In Dances with Sheep, Matthew Strecher examines Murakami’s fiction—and, to a lesser extent, his nonfiction—for its most prevalent structures and themes. Strecher also delves into the paradoxes in Murakami’s writings that confront critics and casual readers alike. Murakami writes of “serious” themes yet expresses them in a relatively uncomplicated style that appeals to high school students as well as scholars; and his fictional work appears to celebrate the pastiche of postmodern expression, yet he rejects the effects of the postmodern on contemporary culture as dangerous. Strecher’s methodology is both historical and cultural as he utilizes four distinct yet interwoven approaches to analyze Murakami’s major works: the writer’s “formulaic” structure with serious themes; his play with magical realism; the intense psychological underpinnings of his literary landscape; and his critique of language and its capacity to represent realities, past and present. Dances with Sheep links each of these approaches with Murakami’s critical focus on the fate of individual identity in contemporary Japan. The result is that the simplicity of the Murakami hero, marked by lethargy and nostalgia, emerges as emblematic of contemporary humankind, bereft of identity, direction, and meaning. Murakami’s fiction is reconstructed in Dances with Sheep as a warning against the dehumanizing effects of late-model capitalism, the homogenization of the marketplace, and the elimination of effective counterculture in Japan.

This volume presents 18 eighteen essays, written by scholars from six countries, on Tanizaki Jun’ichiro (1886–1965), one of the great writers of the 20th century. The essays were originally prepared for a landmark international symposium in Venice in 1995, at which 22 speakers addressed an audience of about two hundred students and scholars in the Aula Magna of the University of Venice. Topics include Tanizaki’s fiction, plays, and film scenarios; his aesthetics; his place in Japanese intellectual history; his depiction of the West; his use of humor; and film adaptations of his works. In 1964 Tanizaki was elected to honorary membership in the American Academy and Institute of Arts and Letters, the first Japanese to be so honored; and it is widely believed that he was being considered for the Nobel Prize in Literature.

Shinjuku Ni-chōme is a nightlife district in central Tokyo filled with bars and clubs targeting the city’s gay male community. Typically understood as a “safe space” where same-sex attracted men and women from across Japan’s largest city can gather to find support from a relentlessly heteronormative society, Regimes of Desire reveals that the neighborhood may not be as welcoming as previously depicted in prior literature. Through fieldwork observation and interviews with young men who regularly frequent the neighborhood’s many bars, the book reveals that the district is instead a space where only certain performances of gay identity are considered desirable. In fact, the district is highly stratified, with Shinjuku Ni-chōme’s bar culture privileging “hard” masculine identities as the only legitimate expression of gay desire and thus excluding all those men who supposedly “fail” to live up to these hegemonic gendered ideals.Through careful analysis of media such as pornographic videos, manga comics, lifestyle magazines, and online dating services, this book argues that the commercial imperatives of the Japanese gay media landscape and the bar culture of Shinjuku Ni-chōme act together to limit the agency of young gay men so as to better exploit them economically. Exploring the direct impacts of media consumption on the lives of four key informants who frequent the district’s gay bars in search of community, fun, and romance, Regimes of Desire reveals the complexity of Tokyo’s most popular “gay town” and intervenes in debates over the changing nature of masculinity in contemporary Japan.

Yosano Akiko (1878–1942) has long been recognized as one of the most important literary figures of prewar Japan. Her renown derives principally from the passion of her early poetry and from her contributions to 20th-century debates about women. This emphasis obscures a major part of her career, which was devoted to work on the Japanese classics and, in particular, the great Heian period text The Tale of Genji. Akiko herself felt that Genji was the bedrock upon which her entire literary career was built, and her bibliography shows a steadily increasing amount of time devoted to projects related to the tale. This study traces for the first time the full range of Akiko’s involvement with The Tale of Genji. The Tale of Genji provided Akiko with her conception of herself as a writer and inspired many of her most significant literary projects. She, in turn, refurbished the tale as a modern novel, pioneered some of the most promising avenues of modern academic research on Genji, and, to a great extent, gave the text the prominence it now enjoys as a translated classic. Through Akiko’s work Genji became, in fact as well as in name, an exemplum of that most modern of literary genres, the novel. In delineating this important aspect of Akiko’s life and her bibliography, this study aims to show that facile descriptions of Akiko as a “poetess of passion” or “new woman” will no longer suffice.

Tanizaki Jun'ichiro (1886–1965), the author of Naomi; A Cat, a Man, and Two Women; and The Makioka Sisters, was one of the great writers of the twentieth century. The four stories in this volume date from the first and second decades of Tanizaki’s long career and reflect themes that appear throughout his work: exoticism, sexuality, sadomasochism, contrasts between traditional and modern societies, disparities between appearance and reality, the power of dreams, amorality, an interest in cinema, and a fascination with the techniques of storytelling. The stories—translated into English here for the first time—are: “The Strange Case of Tomoda and Matsunaga” (“Tomoda to Matsunaga no hanashi,” 1926), “A Night in Qinhuai” (“Shinwai no yo,” 1919), “The Magician” (“Majutsushi,” 1917), and “Red Roofs” (“Akai yane,” 1925).

In his posthumous autobiography, Watakushi no eiga jinsei (1984), Yamamoto reflects on his career and legacy: beginning in the prewar days as an assistant director in a well-established film company under the master Naruse Mikio, to his wide-ranging experiences as a filmmaker, including his participation in the tumultuous Toho Labor Upheaval soon after Japan’s defeat in World War II and his struggles as an independent filmmaker in the 1950s and 1960s before returning to work within the mainstream industry. In the process, he established himself as one of the most prominent and socially engaged film artists in postwar Japan. Imbued with vibrant social realism and astute political commentary, his filmic genres ranged widely from melodramas, period films from the Tokugawa era, samurai action jidaigeki, social satires, and antiwar films. Providing serious insights into and trenchant critique of the moral corruption in Japanese politics, academe, industry, and society, Yamamoto at the same time produced highly successful films that offered drama and entertainment for Japanese and international moviegoers. His considerable artistic distinction, strong social and political consciousness, and filmic versatility have earned him a unique and distinguished position among Japan’s world-class film directors.In addition to detailed annotations of the autobiography, translator Chia-ning Chang offers a comprehensive introduction to the career and the significance of Yamamoto and his works in the context of Japanese film history. It contextualizes Yamamoto’s life and works in the historical and cultural zeitgeist of prewar, wartime, and postwar Japan before scrutinizing the unique qualities of his narrative voice and social conscience as a film artist.

The decadent tales in this collection span 45 years in the extraordinary career of Japan’s master storyteller, Tanizaki Jun’ichiro¯ (1886–1965), the author of Naomi, A Cat, a Man, and Two Women, and The Makioka Sisters. Made accessible in English by the expertise of translators Anthony H. Chambers and Paul McCarthy, the stories in The Gourmet Club vividly explore an array of human passions. In “The Children,” three mischievous friends play sadomasochistic games in a mysterious Western-style mansion. The sybaritic narrator of “The Secret” experiments with cross-dressing as he savors the delights of duplicity. “The Two Acolytes” evokes the conflicting attractions of spiritual fulfillment and worldly pleasure in medieval Kyoto. In the title story, the seductive tastes, aromas, and textures of outlandish Chinese dishes blend with those of the seductive hands that proffer them to blindfolded gourmets. In “Mr. Bluemound,” Tanizaki, who wrote for a film studio in the early 1920s, considers the relationship between a flesh-and-blood actress and her image fixed on celluloid, which one memorably degenerate admirer is obsessed with. And, finally, “Manganese Dioxide Dreams” offers a tantalizing insight into the author’s mind as he weaves together the musings of an old man very like Tanizaki himself-Chinese and Japanese cuisine, a French murder movie, Chinese history, and the contents of a toilet bowl. These beautifully translated stories will intrigue and entertain readers who are new to Tanizaki, as well as those who have already explored the bizarre world of his imagination.

Remembering Tanizaki Jun’ichirō and Matsuko provides previously unpublished memories, anecdotes, and insights into the lives, opinions, personalities, and writings of the great novelist Tanizaki Jun’ichirō (1886–1965) and his wife Matsuko (1903–1991), gleaned from the diaries of Edward Seidensticker and two decades of Anthony Chambers’s conversations with Mrs. Tanizaki and others who were close to the Tanizaki family.

In Childhood Years, originally published serially in a literary magazine between 1955 and 1956, Tanizaki Jun’ichirō (1886–1965) takes a meandering look back on his early life in Tokyo. He reflects on his upbringing, family, and the capital city with a conversational—and not necessarily honest—eye, offering insights into his later life and his writing.

Gendered Power sheds light on the sources of power for three prominent women of the Meiji period: Meiji Empress Haruko; public speaker, poet, and diarist Nakajima Shoen; and educator and prolific author Shimoda Utako. By focusing on the role Chinese classics (kanbun) played in the language employed by elite women, the chapters focus on how Empress Haruko, Shoen, and Shimoda Utako contributed new expectations for how women should participate in a modernizing Japan. By being in the public eye, all three women countered criticism of and commentary on their writings and activities, which they parried by navigating gender constraints. The success or failure as women ascribed to these three figures sheds light on the contradictions inhabited by them during a transformative period for Japanese women. By proposing and interrogating the possibility of Meiji women’s power, the book examines contradictions that were symptomatic of their struggles within the vast social, cultural, and political transformations that took place during the period. The book demonstrates that an examination of that conflict within feminist history is crucial in order to understand what radical resistance meant in the face of women-centered authority.

In the late 1800s, Japan introduced a new, sex-segregated educational system. Boys would be prepared to enter a rapidly modernizing public sphere, while girls trained to become “good wives and wise mothers” who would contribute to the nation by supporting their husbands and nurturing the next generation of imperial subjects. When this system was replaced by a coeducational model during the American Occupation following World War II, adults raised with gender-specific standards were afraid coeducation would cause “moral problems”—even societal collapse. By contrast, young people generally greeted coeducation with greater composure. This is the first book in English to explore the arguments for and against coeducation as presented in newspaper and magazine articles, cartoons, student-authored school newsletters, and roundtable discussions published in the Japanese press as these reforms were being implemented. It complicates the notion of the postwar years as a moment of rupture, highlighting prewar experiments with coeducation that belied objections that the practice was a foreign imposition and therefore “unnatural” for Japanese culture. It also illustrates a remarkable degree of continuity between prewar and postwar models of femininity, arguing that Occupation-era guarantees of equal educational opportunity were ultimately repurposed toward a gendered division of labor that underwrote the postwar project of economic recovery. Finally, it excavates discourses of gender and sexuality underlying the moral panic surrounding coeducation to demonstrate that claims of rampant sexual deviance, among other concerns, were employed as disciplinary mechanisms meant to reinforce compliance with an ideology of harmonious gender complementarity and to dissuade women from pursuing conventionally masculine prerogatives.This book will interest scholars of Japanese history and culture and, more broadly, scholars of media, education, and gender and sexuality studies. Written in accessible and engaging language that avoids jargon, it is also suitable for use in undergraduate courses

Playing in the Shadows considers the literature engendered by postwar Japanese authors’ robust cultural exchanges with African Americans and African American literature. The Allied Occupation brought an influx of African American soldiers and culture to Japan, which catalyzed the writing of black characters into postwar Japanese literature. This same influx fostered the creation of organizations such as the Kokujin kenkyū no kai (The Japanese Association for Negro Studies) and literary endeavors such as the Kokujin bungaku zenshū (The Complete Anthology of Black Literature). This rich milieu sparked Japanese authors’—Nakagami Kenji and Ōe Kenzaburō are two notable examples—interest in reading, interpreting, critiquing, and, ultimately, incorporating the tropes and techniques of African American literature and jazz performance into their own literary works. Such incorporation leads to literary works that are “black” not by virtue of their representations of black characters, but due to their investment in the possibility of technically and intertextually black Japanese literature. Will Bridges argues that these “fictions of race” provide visions of the way that postwar Japanese authors reimagine the ascription of race to bodies—be they bodies of literature, the body politic, or the human body itself.

The Era of Great Disasters examines modern disaster response in Japan, from the changing earthquake preparations and regulations, to immediate emergency procedures from the national, prefectural, and city levels, and finally the evolving efforts of rebuilding and preparing for the next great disaster in the hopes of minimizing their tragic effects. This book focuses on three major earthquakes from Japan’s modern history. The first is the 1923 Great Kantō Earthquake, which struck the capital region. The second is the 1995 Great Hanshin-Awaji Earthquake, affecting the area between Kobe and Osaka. The third is the 2011 Great East Japan Earthquake, the magnitude 9.0 quake that struck off the Pacific coast of the Tōhoku region, causing a devastating tsunami and nuclear accident. While the events of (and around) each of these earthquakes are unique, Professor Iokibe brings his deep expertise and personal experience to each disaster, unveiling not only the disasters themselves but the humanity underneath. In each case, he gives attention and gratitude to those who labored to save lives and restore the communities affected, from the individuals on the scene to government officials and military personnel and emergency responders, in the hope that we might learn from the past and move forward with greater wisdom, knowledge, and common purpose.

Although scholars have emphasized the importance of women’s networks for civil society in twentieth-century Japan, Women and Networks in Nineteenth-Century Japan is the first book to tackle the subject for the contentious and consequential nineteenth century. The essays traverse the divide when Japan started transforming itself from a decentralized to a centralized government, from legally imposed restrictions on movement to the breakdown of travel barriers, and from ad hoc schooling to compulsory elementary school education. As these essays suggest, such changes had a profound impact on women and their roles in networks. Rather than pursue a common methodology, the authors take diverse approaches to this topic that open up fruitful avenues for further exploration.Most of the essays in this volume are by Japanese scholars; their inclusion here provides either an introduction to their work or the opportunity to explore their scholarship further. Because women are often invisible in historical documentation, the authors use a range of sources (such as diaries, letters, and legal documents) to reconstruct the familial, neighborhood, religious, political, work, and travel networks that women maintained, constructed, or found themselves in, sometimes against their will. In so doing, most but not all of the authors try to decenter historical narratives built on men’s activities and men’s occupational and status-based networks, and instead recover women’s activities in more localized groupings and personal associations.

The Courteous Power seeks to provide a nuanced view of the current relationship between Japan and Southeast Asia. Much of the current scholarship on East–Southeast Asian engagement has focused on the multidimensional chess game playing out between China and Japan, as the dominant post-imperialist powers. Alternatively, there has been renewed attention on ASEAN and other Southeast Asian–centered initiatives, explicitly minimizing the influence of East Asia in the region. Given the urgency of understanding the careful balance in the Indo-Pacific region, this volume brings together scholars to examine the history and current engagement from a variety of perspectives, ranging from economic and political, to the cultural and technological, while also focusing more clearly on the specific relationship between the region and Japan.

Fusako Innami offers the first comprehensive study of touch and skinship—relationality with the other through the skin—in modern Japanese writing. The concept of the unreachable—that is, the lack of characters’ complete ability to touch what they try to reach for—provides a critical intervention on the issue of intimacy. Touch has been philosophically addressed in France, but literature is an effective—or possibly the most productive—venue for exploring touch in Japan, as literary texts depict what the characters may be concerned with but may not necessarily say out loud. Such a moment of capturing the gap between the felt and the said—the interaction between the body and language—can be effectively analyzed by paying attention to layers of verbalization, or indeed translation, by characters’ utterances, authors’ depictions, and readers’ interpretations. Each of the writers discussed in this book—starting with Nobel prize winner Kawabata Yasunari, Tanizaki Jun’ichirō, Yoshiyuki Junnosuke, and Matsuura Rieko—presents a particular obsession with objects or relationality to the other constructed via the desire for touch.In Touching the Unreachable, phenomenological and psychoanalytical approaches are cross-culturally interrogated in engaging with literary touch to constantly challenge what may seem like the limit of transferability regarding concepts, words, and practices. The book thereby not only bridges cultural gaps beyond geographic and linguistic constraints, but also aims to decentralize a Eurocentric hegemony in its production and use of theories and brings Japanese cultural and literary analyses into further productive and stimulating intellectual dialogues. Through close readings of the authors’ treatment of touch, Innami develops a theoretical framework with which to examine intersensorial bodies interacting with objects and the environment through touch.

Tokyo Boogie-woogie and D.T. Suzuki seeks to understand the tensions between competing cultures, generations, and beliefs in Japan during the years following World War II, through the lens of one of its best-known figures and one of its most forgotten. Daisetsu Teitaro Suzuki (D.T. Suzuki) was a prolific scholar and translator of Buddhism, Zen, and Chinese and Japanese philosophy and religious history. In the postwar years, he was a central figure in the introduction of Buddhism to the United States and other English-language countries, frequently traveling and speaking to this end. His works helped define much of these interpretations of ‘Eastern Religion’ in English, as well as shape views of modern Japanese Buddhism.Against this famous figure, however, is a largely unknown or forgotten shape: Suzuki Alan Masaru. Alan was D.T. Suzuki’s adopted son and, though he remained within his father’s shadow, is mostly known as the lyricist of the iconic pop hit “Tokyo Boogie-woogie.” Perhaps due to his frequent scandals and the fraught nature of the relationship, Alan remains unmentioned and unstudied by scholars and historians. Yet by exploring the nature of the relationship between these two, Shoji Yamada digs into the conflicting memories and experiences of these generations in Japan.