Today's Japanese women are shattering them -- breaking the bonds of tradition and dramatically transforming their culture. Shopping-crazed schoolgirls in Hello Kitty costumes and the Harajuku girls Gwen Stefani helped make so popular have grabbed the media's attention. But as critically acclaimed author Veronica Chambers has discovered through years of returning to Japan and interviewing Japanese women, the more interesting story is that of the legions of everyday women -- from the office suites to radio and TV studios to the worlds of art and fashion and on to the halls of government -- who have kicked off a revolution in their country. Japanese men hardly know what has hit them. In a single generation, women in Japan have rewritten the rules in both the bedroom and the boardroom. Not a day goes by in Japan that a powerful woman doesn't make the front page of the newspapers. In the face of still-fierce sexism, a new breed of women is breaking through the "rice paper ceiling" of Japan's salary-man dominated corporate culture. The women are traveling the world -- while the men stay at home -- and returning with a cosmopolitan sophistication that is injecting an edgy, stylish internationalism into Japanese life. So many women are happily delaying marriage into their thirties -- labeled "losing dogs" and yet loving their liberated lives -- that the country's birth rate is in crisis.With her keen eye for all facets of Japanese life, Veronica Chambers travels through the exciting world of Japan's new modern women to introduce these "kickboxing geishas" and the stories of their lives: the wildly popular young hip-hop DJ; the TV chef who is also a government minister; the entrepreneur who founded a market research firm specializing in charting the tastes of the teenage girls driving the country's GNC -- "gross national cool"; and the Osaka assembly-woman who came out publicly as a lesbian -- the first openly gay politician in the country.Taking readers deep into these women's lives and giving the lie to the condescending stereotypes, Chambers reveals the vibrant, dynamic, and fascinating true story of the Japanese women we've never met. "Kickboxing Geishas" is an entrancing journey into the exciting, bold, stylish new Japan these women are making.

    We have been constrained by unwritten rules not to do so, by the robes of tradition and by the sanctity of our exclusive calling...But I feel it is time to speak out."Celebrated as the most successful geisha of her generation, Mineko Iwasaki was only five years old when she left her parents' home for the world of the geisha. For the next twenty-five years, she would live a life filled with extraordinary professional demands and rich rewards. She would learn the formal customs and language of the geisha, and study the ancient arts of Japanese dance and music. She would enchant kings and princes, captains of industry, and titans of the entertainment world, some of whom would become her dearest friends. Through great pride and determination, she would be hailed as one of the most prized geishas in Japan's history, and one of the last great practitioners of this now fading art form.In Geisha, a Life, Mineko Iwasaki tells her story, from her warm early childhood, to her intense yet privileged upbringing in the Iwasaki okiya (household), to her years as a renowned geisha, and finally, to her decision at the age of twenty-nine to retire and marry, a move that would mirror the demise of geisha culture. Mineko brings to life the beauty and wonder of Gion Kobu, a place that "existed in a world apart, a special realm whose mission and identity depended on preserving the time-honored traditions of the past." She illustrates how it coexisted within post-World War II Japan at a time when the country was undergoing its radical transformation from a post-feudal society to a modern one."There is much mystery and misunderstanding about what it means to be a geisha. I hope this story will help explain what it is really like and also serve as a record of this unique component of Japan's cultural history," writes Mineko Iwasaki. Geisha, a Life is the first of its kind, as it delicately unfolds the fabric of a geisha's development. Told with great wisdom and sensitivity, it is a true story of beauty and heroism, and of a time and culture rarely revealed to the Western world.

    The only comprehensive study that examines all areas of Basho's work, including haibun, renku and critical commentaries.

    In a shocking clash between the warriors and the merchant class of seventeenth century Japan, there emerged the most unlikely set of heroes--the forty-seven ronin, or ex-samurai, of Ako.

    After completing a university education, Oyama entered the business workforce and appeared destined to walk the same path as many a "salaryman." A singular temperament and a deep loathing of conformity, however, altered his career trajectory dramatically. Oyama left his job and moved to Osaka, where he lived for three years. Later he returned to the corporate world but fell out of it again, this time for good. After spending a short time on the streets around Shinjuku, home to Tokyo's bustling entertainment district, he moved to San'ya in 1987, at the age of forty.Oyama acknowledges his eccentricity and his inability to adapt to corporate life. Spectacularly unsuccessful as a salaryman yet uncomfortable in his new surroundings, he portrays himself as an outsider both from mainstream society and from his adopted home. It is precisely this outsider stance, however, at once dispassionate yet deeply engaged, that caught the eye of Japanese readers. The book was published in Japan in 2000 after Oyama had submitted his manuscript on a lark, he confesses for one of Japan's top literary awards, the Kaiko Takeshi Prize. Although he was astounded actually to win the award, Oyama remained in character and elected to preserve the anonymity that has freed him from all social bonds and obligations. The Cornell edition contains a new afterword by Oyama regarding his career since his inadvertent brush with fame."

    Before turning his hand to writing, he ran a jazz club in Tokyo, and from The Beatles' Norwegian Wood to Franz Liszt's Years of Pilgrimage, the aesthetic and emotional power of music permeates every one of his much-loved books. Now, in Absolutely on Music, Murakami fulfills a personal dream, sitting down with his friend, acclaimed conductor Seiji Ozawa, to talk, over a period of two years, about their shared interest. Transcribed from lengthy conversations about the nature of music and writing, here they discuss everything from Brahms to Beethoven, from Leonard Bernstein to Glenn Gould, from record collecting to pop-up orchestras, and much more. Ultimately this book gives readers an unprecedented glimpse into the minds of the two maestros. It is essential reading for book and music lovers everywhere.

    A full-scale examination of the inner workings of Japan's political and industrial system.

    The book also includes descriptions of laquerware under candlelight, and women in the darkness of the house of pleasure.

    The story of filmmaker Hayao Miyazaki's life and work, including his impact on Japan and the world A thirtieth‑century toxic jungle, a bathhouse for tired gods, a red‑haired fish girl, and a furry woodland spirit—what do these have in common? They all spring from the mind of Hayao Miyazaki, one of the greatest living animators, known worldwide for films such as My Neighbor Totoro, Princess Mononoke, Spirited Away, Howl’s Moving Castle, and The Wind Rises.

    With a compassionate yet critical eye, William Scott Wilson delves into the workings of Musashi's mind as the iconoclastic samurai wrestled with philosophical and spiritual ideas that are as relevant today as they were in his times. Musashi found peace and spiritual reward in seeking to perfect his chosen Way, and came to realize that perfecting a single Way, no matter the path, could lead to fulfillment. The Lone Samurai is far more than a vivid account of a fascinating slice of feudal Japan. It is the story of one man's quest for answers, perfection, and access to the Way.By age thirteen, Miyamoto Musashi had killed his opponent in what would become the first of many celebrated swordfights. By thirty, he had fought more than sixty matches, losing none. He would live another thirty years but kill no one else. He continued to engage in swordfights but now began to show his skill simply by thwarting his opponents' every attack until they acknowledged Musashi's all-encompassing ability. At the same time, the master swordsman began to expand his horizons, exploring Zen Buddhism and its related arts, particularly ink painting, in a search for a truer Way.Musashi was a legend in his own time. As a swordsman, he preferred the wooden sword and in later years almost never fought with a real weapon. He outfoxed his opponents or turned their own strength against them. At the height of his powers, he began to evolve artistically and spiritually, becoming one of the country's most highly regarded ink painters and calligraphers, while deepening his practice of Zen Buddhism. He funneled his hard-earned insights about the warrior arts into his spiritual goals. Ever the solitary wanderer, Musashi shunned power, riches, and the comforts of a home or fixed position with a feudal lord in favor of a constant search for truth, perfection, and a better Way. Eventually, he came to the realization that perfection in one art, whether peaceful or robust, could offer entry to a deeper, spiritual understanding. His philosophy, along with his warrior strategies, is distilled in his renowned work, The Book of Five Rings, written near the end of his life.Musashi remains a source of fascination for the Japanese, as well as for those of us in the West who have more recently discovered the ideals of the samurai and Zen Buddhism. The Lone Samurai is the first biography ever to appear in English of this richly layered, complex seventeenth-century swordsman and seeker, whose legacy has lived far beyond his own time and place.---------------------------------------------------------------- INTERVIEW WITH WILLIAM SCOTT WILSON ABOUT BUSHIDOQ.: What is Bushido?A.: Bushido might be explained in part by the etymology of the Chinese characters used for the word. Bu comes from two radicals meanings "stop" and "spear." So even though the word now means "martial" or "military affair," it has the sense of stopping aggression. Shi can mean "samurai," but also means "gentleman" or "scholar." Looking at the character, you can see a man with broad shoulders but with his feet squarely on the ground. Do, with the radicals of head and motion, originally depicted a thoughtful way of action. It now means a path, street or way. With this in mind, we can understand Bushido as a Way of life, both ethical and martial, with self-discipline as a fundamental tenet. Self-discipline requires the warrior at once to consider his place in society and the ethics involved, and to forge himself in the martial arts. Both should eventually lead him to understand that his fundamental opponents are his own ignorance and passions.Q.: How did the code develop and how did it influence Japanese society?A.: The warrior class began to develop as a recognizable entity around the 11th and 12th centuries. The leaders of this class were often descended from the nobility, and so were men of education and breeding. I would say that the code developed when the leaders of the warrior class began to reflect on their position in society and what it meant to be a warrior. They first began to write these thoughts down as yuigon, last words to their descendents, or as kabegaki, literally "wall writings," maxims posted to all their samurai. Samurai itself is an interesting word, coming from the classical saburau, "to serve." So when we understand that a samurai is "one who serves," we see that the implications go much farther than simply being a soldier or fighter.Also, it is important to understand that Confucian scholars had always reflected on what it meant to be true gentleman, and they concluded that such a man would be capable of both the martial and literary. The Japanese inherited this system of thought early on, so certain ideals were already implicitly accepted.The warrior class ruled the country for about 650 years, and their influence-political, philosophical and even artistic-had a long time to percolate throughout Japanese society.Q.: The Samurai were very much renaissance men - they were interested in the arts, tea ceremony, religion, as well as the martial arts. What role did these interests play in the development of Bushido? How did the martial arts fit in?A.: This question goes back to the Confucian ideal of balance that Japanese inherited, probably from the 7th century or so. The word used by both to express this concept, for the "gentleman" by the Chinese and the warrior by Japanese, is (hin), pronounced uruwashii in Japanese, meaning both "balanced" and "beautiful." The character itself is a combination of "literature" (bun) and "martial" (bu). The study of arts like Tea ceremony, calligraphy, the study of poetry or literature, and of course the martial arts of swordsmanship or archery, broadened a man's perspective and understanding of the world and, as mentioned above, provided him with a vehicle for self-discipline. The martial arts naturally were included in the duties of a samurai, but this did not make them any less instructive in becoming a full human being.Q.: What was sword fighting like? Was the swordplay different for different samurai?A.: There were literally hundreds of schools of samurai swordsmanship by the 1800's and, as previously mentioned, each school emphasized differing styles and approaches. Some would have the student to jump and leap, others to keep his feel solidly on the ground; some would emphasize different ways of holding the sword, others one method only. One school stated that technical swordsmanship took second place to sitting meditation. Historically speaking, there were periods when much of the swordfighting was done on horseback, and others when it was done mostly on foot. Also, as the shape and length of the sword varied through different epochs, so did styles of fighting. Then I suppose that a fight between men who were resolved to die would be quite different from a fight between men who were not interested in getting hurt.Q.: How is the code reflected in Japanese society today?A.: When I first came to live in Japan in the 60's, I was impressed how totally dedicated and loyal people were to the companies where they were employed. When I eventually understood the words samurai and saburau, it started to make sense. While these men (women would usually not stay long with a company, giving up work for marriage) did not carry swords of course, they seemed to embody that old samurai sense of service, duty, loyalty and even pride. This may sound strange in our own "me first" culture, but it impressed me that the company had sort of taken the place of a feudal lord, and that the stipend of the samurai had become the salary of the white-collar worker.MThat is on the societal level. On an individual level, I have often felt that Japanese have a strong resolution, perhaps from this cultural background of Bushido, to go through problems rather than around them. Persistence and patience developed from self-discipline?

    * A beautifully designed resource chronicling one of gaming's most massive, dynamic universes! * MMORPG.com's Game of the Year 2009–2011! * 2014 marks the entry of EVE Online into its second decade!

    He spent a large part of his life on the run, leaving a trail of illuminated chaos wherever he passed, most of it recorded in criminal justice records. When he did settle for long enough to paint, he produced works of staggering creativity and technical innovation. He was famous throughout Italy for his fulminating temper, but also for his radical and sensitive humanization of biblical stories, and in particular his decision to include the brutal and dirty life of the street in his paintings. Caravaggio was a rebel and a violent man, but he eyed the world with deep empathy, realism, and an unrelenting honesty.

    This volume deals with the period leading up to World War II, a time of high unemployment and other economic hardships caused by the Great Depression. Mizuki's photo-realist style effortlessly brings to life the Japan of the 1920s and 1930s, depicting bustling city streets and abandoned graveyards with equal ease. When the Showa era began, Mizuki himself was just a few years old, so his earliest memories coincide with the earliest events of the time. With his trusty narrator Nezumi Otoko (Rat Man), Mizuki brings history into the realm of the personal, making it palatable, and indeed compelling, for young audiences as well as more mature readers. As he describes the militarization that leads up to World War II, Mizuki's stance toward war is thoughtful and often downright critical--his portrayal of the Nanjing Massacre clearly paints the incident (a disputed topic within Japan) as an atrocity. Mizuki's "Showa 1926-1939" is a beautifully told history that tracks how technological developments and the country's shifting economic stability had a role in shaping Japan's foreign policy in the early twentieth century.

    A large part of the artist’s role in today’s professionalized art system is being present. Providing a counterargument to this concept of self-marketing, Herbert examines the nature of retreat, whether in protest, as a deliberate conceptual act, or out of necessity. By illuminating these motives, Tell Them I Said No offers a unique perspective on where and how the needs of the artist and the needs of the art world diverge. Essays on Lutz Bacher, Stanley Brouwn, Christopher D’Arcangelo, Trisha Donnelly, David Hammons, Agnes Martin, Cady Noland, Laurie Parsons, Charlotte Posenenske, and Albert York. Martin Herbert is a writer and critic living in Berlin. He is associate editor of ArtReview and writes for international art journals. Previous books include The Uncertainty Principle (2014) and Mark Wallinger (2011).Design by Fraser Muggeridge studio

    An Alaskan alone—and lonely—in Japan, she begins to pay attention.My Year of Dirt and Water is a record of that journey. Allowed only occasional and formal visits to see her cloistered husband, Tracy teaches English, studies Japanese, and devotes herself to making pottery. Her teacher instructs her to turn cup after cup—creating one failure after another. Past and present, East and West intertwine as Tracy is twice compelled to return home to Alaska to confront her mother’s newly diagnosed cancer and the ghosts of a devastating childhood. Revolving through the days, My Year of Dirt and Water circles hard questions: What is love? What is art? What is practice? What do we do with the burden of suffering? The answers are formed and then unformed—a ceramic bowl born on the wheel and then returned again and again to dirt and water.