"Sensei," as he comes to be known, is a city boy through and through, and has never experienced rural life until now. And by the looks of it, he has much to learn! Luckily(?), he has a willing teacher in Naru, the energetic expert islander, to help show him the ropes. But can Sensei keep up with the plucky first-grader, or will he get schooled?! Here unfolds a heartfelt island comedy about a gruff on the outside, soft on the inside urbanite teacher and his new, unfailingly kind island neighbors!

    At the foot of Mount Fuji, behind screen walls and amidst curls of incense smoke Iwajiro chants the Tenjin Sutra, an act of devotion learned from his beloved mother. On the side of the same mountain, twenty years on, he will sit in perfect stillness as the summit erupts, spitting fire and molten rock onto the land around him. This is not the first time he has seen hell. This man will become Hakuin, one of the greatest teachers in the history of Zen. His quest for truth will call on him to defy his father, to face death, to find love and to lose it. He will ask, what is the sound of one hand clapping? And he will master his greatest fear. Night Boat is the story of his tremendous life.

    Betty Page Confidential includes a biography of the reclusive goddess, an official Betty Page trivia quiz and 100 photos.Betty Page Confidential is the ultimate book on this 1950s icon.

    Davisson illuminates the vast realm of kaibyō, or supernatural cats, with historical and modern cultural context. Lushly illustrated in full color with dozens of ukiyo-e prints and drawings. A must-have book for the Japanophile and cat-lover alike!

    But this monotony screeches to a halt when, one night, he encounters a harvest goddess in the guise of a beautiful young girl...with wolf ears and a tail! Longing for the northern lands of her birth, Holo the Wisewolf joins Lawrence as he follows the ebb and flow of trade through the countryside. And when the two come across a compelling but suspicious opportunity for profit, will Lawrence with his mercantile chops and Holo with her ancient instincts be able to separate the truth from the lies--and make some coin while they're at it?!

    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?

    Aspiring and accomplished writers will find a place to breathe, in both the memoir-stories and tips that seamlessly address major aspects of creative life—from inspiration to individual voice; from helpful habits, networking and publishing, to reasons we create and write. Says the first chapter, "There are so many things standing in my way this morning, I can hardly begin. Yet I've heard there are rumors of water. Maybe that is enough." And apparently it is

    Swiss fantasist H.R.Giger conducts you through his diverse alien landscapes, inhabited by the spectral offspring of his vivid dreams and darkest nightmares.

    In an eloquent narrative that blends strong reportage, poetic observation, and deeply felt reflection, she takes us into the upside-down world of northeastern Japan, where nothing is certain and where the boundaries between living and dying have been erased by water. The stories of rice farmers, monks, and wanderers; of fishermen who drove their boats up the steep wall of the wave; and of an eighty-four-year-old geisha who survived the tsunami to hand down a song that only she still remembered are both harrowing and inspirational. Facing death, facing life, and coming to terms with impermanence are equally compelling in a landscape of surreal desolation, as the ghostly specter of Fukushima Daiichi, the nuclear power complex, spews radiation into the ocean and air. Facing the Wave is a testament to the buoyancy, spirit, humor, and strong-mindedness of those who must find their way in a suddenly shattered world.

    Alex Kerr brings to life the ritualized world of Kabuki, retraces his initiation into Tokyo's boardrooms during the heady Bubble Years, and tells the story of the hidden valley that became his home.But the book is not just a love letter. Haunted throughout by nostalgia for the Japan of old, Kerr's book is part paean to that great country and culture, part epitaph in the face of contemporary Japan's environmental and cultural destruction.Winner of Japan's 1994 Shincho Gakugei Literature Prize.Alex Kerr is an American writer, antiques collector and Japanologist. Lost Japan is his most famous work. He was the first foreigner to be awarded the Shincho Gakugei Literature Prize for the best work of non-fiction published in Japan.

    Into this tumultuous age of constant warfare came three remarkable individuals: Oda Nobunaga (1534-1582), Toyotomi Hideyoshi (1537-1598), and Tokugawa Ieyasu (1543-1616). Each would play a unique role in the re-unification of the disparate, fragmented collection of warring provinces which constituted Japan in the sixteenth and early seventeenth-centuries. This new narrative history of the sengoku era draws together the epic strands of their three stories for the first time. It offers a coherent survey of the Azuchi-Momoyama Period (1568-1600) under both Nobunaga and Hideyoshi, followed by the founding years of the Tokugawa shogunate (1600-1616). Every pivotal battle fought by each of these three hegemons is explored in depth from Okehazama (1560) and Nagashino (1575) to Sekigahara (1600) and the Two Sieges of Osaka Castle (1614-15). In addition, the political and administrative underpinnings of their rule is also examined, as well as the marginal role played by western foreigners ('nanban') and the Christian religion in early modern Japanese society. In its scope, the story of Japan's three unifiers ('the Fool', 'the Monkey', and 'the Old Badger') is a sweeping saga encompassing acts of unimaginable cruelty as well as feats of great samurai heroism which were venerated and written about long into the peaceful Edo/Tokugawa period.

    Rashomon, which won both the Venice Film Festival's grand prize and an Academy Award for best foreign-language film, helped ignite Western interest in the Japanese cinema. Seven Samurai and Yojimbo remain enormously popular both in Japan and abroad. In this newly revised and expanded edition of his study of Kurosawa's films, Stephen Prince provides two new chapters that examine Kurosawa's remaining films, placing him in the context of cinema history. Prince also discusses how Kurosawa furnished a template for some well-known Hollywood directors, including Martin Scorsese, Steven Spielberg, and George Lucas.Providing a new and comprehensive look at this master filmmaker, The Warrior's Camera probes the complex visual structure of Kurosawa's work. The book shows how Kurosawa attempted to symbolize on film a course of national development for post-war Japan, and it traces the ways that he tied his social visions to a dynamic system of visual and narrative forms. The author analyzes Kurosawa's entire career and places the films in context by drawing on the director's autobiography--a fascinating work that presents Kurosawa as a Kurosawa character and the story of his life as the kind of spiritual odyssey witnessed so often in his films. After examining the development of Kurosawa's visual style in his early work, The Warrior's Camera explains how he used this style in subsequent films to forge a politically committed model of filmmaking. It then demonstrates how the collapse of Kurosawa's efforts to participate as a filmmaker in the tasks of social reconstruction led to the very different cinematic style evident in his most recent films, works of pessimism that view the world as resistant to change.

    Set in a facetious near-future that is both mind-bendingly bizarre and achingly familiar. Sayonara, Gangsters is an inventive novel about language, expression and the creative process that unfolds through hilarious sketches. The peaceful if bizarre life of a poetry teacher is forever transformed by a group of terrorists called "the gangsters" in what is, incredibly, a semi-autobiographical novel. On this literary gonzo trip in which a man of letters finds out, too late, that flirting with extremist politics can have unsavoury consequences for one's mind, we encounter the likes of Virgil, the refrigerator (a memorable three-dimensional character) and "Henry IV" the feline aficionado of books. Endlessly resourceful, relentlessly erudite, but always accessible, Sayonara, Gangsters is a unique masterpiece of literary postmodernism that aims to entertain rather than to intimidate. From the outrageous beginning, which reads like an oblique reference to the war on terror but is no such thing (it was written more than twenty years ago), to the sobering, devastating end, through the lyrical, poignant middle, Takahashi's legendary first novel is candy for your brain. Sayonara, Gangsters is a must-read for all fans of world literature, available for the first time in English.

    Clover fuses formal control, a solid grounding in poetic tradition (his allusions range from Shakespeare to Dickinson to John Cale), and sheer visionary exhilaration into a technical, moral, aesthetic, and imaginative lexicon that irradiates each page.The eerie cyberglow of Clover's lines illuminates a pageant of blurred and fragmented desolation: the Bomb, death camps, the Persian Gulf War, the beating of Rodney King, the whole numbing litany of modern horrors. Clover is a master of poetic shorthand, of the stark, unnerving image as immediate as yellow tape at a crime scene.Madonna anno domini is a sacrament for the twilight of the atomic age, a hellish Interzone with "God in abeyance" where dazed speakers search through the vertigo of negation for love and belief. And here. in this utterly convincing vision of a world whose center has long since lost its hold, we see the life on whose brink we, at the end of the millennium, find ourselves poised.

     “The life of a man is like a ball in the river— no matter what our will wants or desires, we are swept along by an invisible current that finally delivers us to the limitless expanse of the black sea.” So reflects the elderly Buddhist priest Seido Oda as he considers the life that brought him from an idyllic mountainside village in Japan to the bustling streets of Brooklyn, New York— a touching and humorous journey richly depicted in Buddhaland Brooklyn. Oda’s boyhood is spent fishing in clear mountain streams, picking plums, and helping his parents run the family’s village inn on the slopes of Mount Nagata. But at age eleven, his parents hand him over to the monks at the nearby Buddhist monastery. Separated from his family and deeply lonely, the acolyte adjusts to monastic life by devoting himself to painting, poetry, and prayer—and avoiding human contact. This safe and quiet existence is unexpectedly upended, however, when he reaches middle age and is ordered by his superior to open a temple in Brooklyn. New York is a shock to the introverted Oda. A shy, socially inept Japanese priest who hides his true feelings behind a severe manner, Reverend Oda must spiritually lead the ragtag army of eccentric New Yorkers who make up the local Buddhist community. This motley crew and their misguided practices provide for a host of hilarious cultural misunderstandings and mishaps. But when tragedy strikes, Oda’s rigid worldview is shattered and his eyes are finally opened to the long-buried sadness and personal shortcomings in his own life. It is only when he comes to appreciate the Americans, flaws and all, that Oda finds in Brooklyn the home he has always sought. A lively, vivid novel, Buddhaland Brooklyn stirs from the very first page. This is an entertaining and edifying meditation on the meaning and rewards of true acceptance.