He was active in literature, engineering, calligraphy, and architecture and is represented in this work in terms of his major effort--the introduction of esoteric Buddhism from China, which resulted in the formation of the Shingou sect still active in Japan. Eight of his works are presented here.

    

    Did the activities of the Western powers prompt changes in Japan that would not otherwise have taken place? Or did they merely hasten a process that had already begun? Similarly, did Western civilization give a new direction to Japanese development, or do no more than provide the outward forms through which indigenous change could manifest itself? Was it a matrix, or only a shopping list?Second, how far was the evolution of modern Japan in some sense "inevitable"? Were the main features of Meiji society already implicit in the Tempo reforms, only awaiting an appropriate trigger to bring them into being? More narrowly, was the character of Meiji institutions determined by the social composition of the anti-Tokugawa movement, or did it derive from a situation that took shape only after the Bakufu was overthrown? This is to pose the problem of the relationship between day-to-day politics and long-term socioeconomic change. One can argue, paraphrasing Toyama, that the political controversy about foreign affairs provided the means by which basic socioeconomic factors became effective; or one can say, with Sakata, that the relevance of socioeconomic change is that it helped to decide the manner in which the fundamentally political ramifications of the foreign question were worked out. The difference of emphasis is significant.Finally, have recent historians, in their preoccupation with other issues, lost sight of something important in their relative neglect of ideas qua ideas? Ought we perhaps to stop treating loyalty to the Emperor as simply a manifestation of something else? After all, the men whose actions are the object of our study took that loyalty seriously enough, certainly as an instrument of politics, if not as an article of faith.

    The narrative follows the life of one such prostitute, Osaki, who is persuaded as a child of ten to accept cleaning work in Sandakan, North Borneo, and then forced to work as a prostitute in a Japanese brothel, one of the many such brothels that were established throughout Asia in conjunction with the expansion of Japanese business interests. Yamazaki views Osaki as the embodiment of the suffering experienced by all Japanese women, who have long been oppressed under the dual yoke of class and gender. This tale provides the historical and anthropological context for understanding the sexual exploitation of Asian women before and during the Pacific War and for the growing flesh trade in Southeast Asia and Japan today. Young women are being brought to Japan with the same false promises that enticed Osaki to Borneo 80 years ago. Yamazaki Tomoko, who herself endured many economic and social hardships during and after the war, has devoted her life to documenting the history of the exchange of women between Japan and other Asian countries since 1868. She has worked directly with "karayuki-san", military comfort women, war orphans, repatriates, women sent as picture brides to China and Manchuria, Asian women who have wed into Japanese farming communities, and Japanese women married to other Asians in Japan.