In the decades since, people have asked endless far-ranging questions about this spectacular suicide. Christopher Ross wondered, What on earth happened to Mishima's sword? And so Ross sets off for Tokyo on a journey into the heart of the Mishima legend---the very heart of Japan. It was a country Ross knew well after nearly five years of living there--but nothing could have prepared him for this. While searching for the fabled sword, Ross encounters the rather startling range of those who knew Mishima...a world, or perhaps more accurately a demimonde, of craftsmen and critics, soldiers and swordsmen, boyfriends and biographers (even the man who taught Mishima hara-kiri). The trail Ross follows inspires a travelogue of the most eye-opening--and occasionally bizarre--sort, a window into the real Japan that is never seen by tourists and the occasion for digressions on, among other things, socks and the code of the samurai, nosebleeds and metallurgy... even how to dress for suicide. Mishima's Sword is a dazzling read--the perfect book for all those intrigued by things Japanese, from gangsters to Genji, from manga to Mishima.

    Many Japanese know the poems by heart as a result of playing the popular card game version of the anthology. Collecting one poem each from one hundred poets living from the 7th century to the 13th century, the book covers a wide array of themes and personal styles.

    Onward Towards Our Noble Deaths is his first book to be translated into English and is a semiautobiographical account of the desperate final weeks of a Japanese infantry unit at the end of WorldWar II. The soldiers are told that they must go into battle and die for the honor of their country, with certain execution facing them if they return alive. Mizuki was a soldier himself (he was severely injured and lost an arm) and uses his experiences to convey the devastating consequences and moral depravity of the war.Mizuki's list of accolades and achievements is long and detailed. In Japan, the life of Mizuki and his wife has been made into an extremely popular television drama that airs daily. Mizuki is the recipient of many awards, including the Best AlbumAward for his book NonNonBa (to be published in 2012 by D+Q) and the Heritage Essential Award for Onward Towards Our Noble Deaths at the Angoulême International Comics Festival, the Tezuka Osamu Cultural Prize Special Award, the Kyokujitsu Sho Decoration, the Shiju Hosho Decoration, and the KodanshaManga Award.His hometown of Sakaiminato honored him with Shigeru Mizuki Road—a street decorated with bronze statues of his Ge Ge Ge no Kitaro characters—and the Shigeru Mizuki International Cultural Center.

    In simple, often poetic, language, Daisetz Suzuki describes what Zen is, how it evolved, and how its emphasis on primitive simplicity and self-effacement have helped to shape an aesthetics found throughout Japanese culture. He explores the surprising role of Zen in the philosophy of the samurai, and subtly portrays the relationship between Zen and swordsmanship, haiku, tea ceremonies, and the Japanese love of nature. Suzuki's contemplative discussion is enhanced by anecdotes, poetry, and illustrations showing silk screens, calligraphy, and examples of architecture.

    The result was an autobiographical narrative, a tale of thirty-six years (1271-1306) in the life of Lady Nijo, starting when she became the concubine of a retired emperor in Kyoto at the age of fourteen and ending, several love affairs later, with an account of her new life as a wandering Buddhist nun.Through the vagaries of history, however, the glory of Lady Nijo's story has taken six and half centuries to arrive. The Confessions of Lady Nijo or Towazugatari in Japanese, was not widely circulated after it was written, perhaps because of the dynastic quarrel that soon split the imperial family, or perhaps because of Lady Nijo's intimate portrait of a very human emperor. Whatever the cause, the book was neglected, then forgotten completely, and only a single manuscript survived. This was finally discovered in 1940, but would not be published until after World War II in 1950. This translation and its annotations draw on multiple Japanese editions, but borrow most heavily from the interpretations offered by Tsugita Kasumi.

    The translation by Ivan Morris is outstanding." —The New York Times**Winner of the 1952 Yomiuri Prize**This haunting novel explores the complete degradation and isolation of a man by war. Fires on the Plain is set on the island of Leyte in the Philippines during World War II, where the Japanese army is disintegrating under the hammer blows of the American landings. Within this broader disintegration is another, that of a single human being, Private Tamura. The war destroys each of his ties to society, one by one, until Tamura, a sensitive and intelligent man, becomes an outcast.Nearly losing the will to survive, he hears of a port still in Japanese hands and struggles to walk through the American lines. Unfazed by danger, he welcomes the prospect of dying, but first, he loses his hope, and then his sanity. Lost among his hallucinations, Tamura comes to fancy himself an angel enjoined by God to eat no living thing—but even angels fall.Tamura is never less than human, even when driven to the ultimate sin against humanity. Shocking as the outward events are, the greatness of the novel lies in its uplifting vision during a time of crushing horror. As relevant today as when it was originally published, Fires on the Plain will strike a chord with anyone who has lived through the horrors of war.

    As the acclaimed translator Edith Grossman writes in her introduction, “My intention is to stimulate a new consideration of an area of literature that is too often ignored, misunderstood, or misrepresented.”For Grossman, translation has a transcendent importance: “Translation not only plays its important traditional role as the means that allows us access to literature originally written in one of the countless languages we cannot read, but it also represents a concrete literary presence with the crucial capacity to ease and make more meaningful our relationships to those with whom we may not have had a connection before. Translation always helps us to know, to see from a different angle, to attribute new value to what once may have been unfamiliar. As nations and as individuals, we have a critical need for that kind of understanding and insight. The alternative is unthinkable.”Throughout the four chapters of this bracing volume, Grossman’s belief in the crucial significance of the translator’s work, as well as her rare ability to explain the intellectual sphere that she inhabits as interpreter of the original text, inspires and provokes the reader to engage with translation in an entirely new way.

    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.

    "A first rate book and a joy to read...It's doubtful that a complete understanding of the director's artistry can be obtained without reading this book...Also indispensable for budding directors are the addenda, in which Kurosawa lays out his beliefs on the primacy of a good script, on scriptwriting as an essential tool for directors, on directing actors, on camera placement, and on the value of steeping oneself in literature, from great novels to detective fiction."—Variety"For the lover of Kurosawa's movies...this is nothing short of must reading...a fitting companion piece to his many dynamic and absorbing screen entertainments."—Washington Post Book World

    Tezuka evidences his profound grasp of the subject by contextualizing the Buddha’s ideas; the emphasis is on movement, action, emotion, and conflict as the prince Siddhartha runs away from home, travels across India, and questions Hindu practices such as ascetic self-mutilation and caste oppression. Rather than recommend resignation and impassivity, Tezuka’s Buddha predicates enlightenment upon recognizing the interconnectedness of life, having compassion for the suffering, and ordering one’s life sensibly. Philosophical segments are threaded into interpersonal situations with ground-breaking visual dynamism by an artist who makes sure never to lose his readers’ attention.Tezuka himself was a humanist rather than a Buddhist, and his magnum opus is not an attempt at propaganda. Hermann Hesse’s novel or Bertolucci’s film is comparable in this regard; in fact, Tezuka’s approach is slightly irreverent in that it incorporates something that Western commentators often eschew, namely, humor.

    There he wrote five scrolls describing the "true principles" required for victory in the martial arts and on the battlefield. Instead of relying on religion or theory, Musashi based his writings on his own experience, observation, and reason.

    This literature, Asian as well as Western, weaves together the strands of different traditions to create a novel hybrid that brings Buddhism into alignment with many of the ideologies and sensibilities of the post-Enlightenment West.In this book, David McMahan charts the development of this "Buddhist modernism." McMahan examines and analyzes a wide range of popular and scholarly writings produced by Buddhists around the globe. He focuses on ideological and imaginative encounters between Buddhism and modernity, for example in the realms of science, mythology, literature, art, psychology, and religious pluralism. He shows how certain themes cut across cultural and geographical contexts, and how this form of Buddhism has been created by multiple agents in a variety of times and places. His position is critical but empathetic: while he presents Buddhist modernism as a construction of numerous parties with varying interests, he does not reduce it to a mistake, a misrepresentation, or fabrication. Rather, he presents it as a complex historical process constituted by a variety of responses -- sometimes trivial, often profound -- to some of the most important concerns of the modern era.

    Through their voices, Pilling captures the dynamism and diversity of contemporary Japan.Pilling's exploration begins with the 2011 triple disaster of earthquake, tsunami, and nuclear meltdown. His deep reporting reveals both Japan's vulnerabilities and its resilience and pushes him to understand the country's past through cycles of crisis and reconstruction. Japan's survivalist mentality has carried it through tremendous hardship, but is also the source of great destruction: It was the nineteenth-century struggle to ward off colonial intent that resulted in Japan's own imperial endeavor, culminating in the devastation of World War II. Even the postwar economic miracle-the manufacturing and commerce explosion that brought unprecedented economic growth and earned Japan international clout might have been a less pure victory than it seemed.In Bending Adversity, Pilling questions what was lost in the country's blind, aborted climb to #1. With the same rigor, he revisits 1990-the year the economic bubble burst, and the beginning of Japan's "lost decades"-to ask if the turning point might be viewed differently. While financial struggle and national debt are a reality, post-growth Japan has also successfully maintained a stable standard of living and social cohesion. And while life has become less certain, opportunities-in particular for the young and for women-have diversified.Still, Japan is in many ways a country in recovery, working to find a way forward after the events of 2011 and decades of slow growth. Bending Adversity closes with a reflection on what the 2012 reelection of Prime Minister Shinzo Abe, and his radical antideflation policy, might mean for Japan and its future. Informed throughout by the insights shared by Pilling's many interview subjects, Bending Adversity rigorously engages with the social, spiritual, financial, and political life of Japan to create a more nuanced representation of the oft-misunderstood island nation and its people.

    Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, "The Black Atlantic" also complicates and enriches our understanding of modernism.Debates about postmodernism have cast an unfashionable pall over questions of historical periodization. Gilroy bucks this trend by arguing that the development of black culture in the Americas arid Europe is a historical experience which can be called modern for a number of clear and specific reasons. For Hegel, the dialectic of master and slave was integral to modernity, and Gilroy considers the implications of this idea for a transatlantic culture. In search of a poetics reflecting the politics and history of this culture, he takes us on a transatlantic tour of the music that, for centuries, has transmitted racial messages and feeling around the world, from the Jubilee Singers in the nineteenth century to Jimi Hendrix to rap. He also explores this internationalism as it is manifested in black writing from the "double consciousness" of W. E. B. Du Bois to the "double vision" of Richard Wright to the compelling voice of Toni Morrison.In a final tour de force, Gilroy exposes the shared contours of black and Jewish concepts of diaspora in order both to establish a theoretical basis for healing rifts between blacks and Jews in contemporary culture and to further define the central theme of his book: that blacks have shaped a nationalism, if not a nation, within the shared culture of the black Atlantic.

    The book is an analysis of physical suffering and its relation to the numerous vocabularies and cultural forces--literary, political, philosophical, medical, religious--that confront it. Elaine Scarry bases her study on a wide range of sources: literature and art, medical case histories, documents on torture compiled by Amnesty International, legal transcripts of personal injury trials, and military and strategic writings by such figures as Clausewitz, Churchill, Liddell Hart, and Kissinger, She weaves these into her discussion with an eloquence, humanity, and insight that recall the writings of Hannah Arendt and Jean-Paul Sartre. Scarry begins with the fact of pain's inexpressibility. Not only is physical pain enormously difficult to describe in words--confronted with it, Virginia Woolf once noted, "language runs dry"--it also actively destroys language, reducing sufferers in the most extreme instances to an inarticulate state of cries and moans. Scarry analyzes the political ramifications of deliberately inflicted pain, specifically in the cases of torture and warfare, and shows how to be fictive. From these actions of "unmaking" Scarry turns finally to the actions of "making"--the examples of artistic and cultural creation that work against pain and the debased uses that are made of it. Challenging and inventive, The Body in Pain is landmark work that promises to spark widespread debate.