A resourceful samurai and a faithful daughter. A spirit of the moon and a dragon king.This collection of 15 traditional Japanese folktales transports readers to a time of adventure and enchantment. Drawn from the works of folklorists Lafcadio Hearn and Yei Theodora Ozaki, these tales are by turns terrifying, exhilarating, and poetic.• Striking illustrations by contemporary Japanese artist Kotaro Chiba• Special gift edition features an embossed, textured case with metallic gold ink, and a satin ribbon page marker• Part of the popular Tales series, featuring Nordic Tales, Celtic Tales, Tales of India, and Tales of East AfricaFans of Ghostly Tales, and Japanese Notebooks will love this book.This book is ideal for:• Fans of fairytales, folklore, ghost stories, Greek mythology, roman mythology, Chinese mythology, and Celtic mythology• Anyone interested in Japan's history books and culture studies• People of Japanese heritage• Collectors of illustrated classics

    Remarkable for its wit and frankness, the book is a moving record of a woman's survival on the margins of Japanese society -- in the words of the translator, "the superbly told tale of a woman whom fortune never favored yet never defeated."

    Here's the story of the Imperial Hotel diamond robbers, who attempted (and may have accomplished) the biggest heist in Tokyo's history. Here is Rikidozan, the professional wrestler who almost single-handedly revived Japanese pride, but whose own ethnicity had to be kept secret. And here is the story of the intimate relationships shared by Japan's ruling party, its financial combines, its ruthless criminal gangs, the CIA, American Big Business, and perhaps at least one presidential relative. Here is the underside of postwar Japan, which is only now coming to light.

    Bix offers the first complete, unvarnished look at the enigmatic leader whose sixty-three-year reign ushered Japan into the modern world. Never before has the full life of this controversial figure been revealed with such clarity and vividness. Bix shows what it was like to be trained from birth for a lone position at the apex of the nation's political hierarchy and as a revered symbol of divine status. Influenced by an unusual combination of the Japanese imperial tradition and a modern scientific worldview, the young emperor gradually evolves into his preeminent role, aligning himself with the growing ultranationalist movement, perpetuating a cult of religious emperor worship, resisting attempts to curb his power, and all the while burnishing his image as a reluctant, passive monarch. Here we see Hirohito as he truly was: a man of strong will and real authority.Supported by a vast array of previously untapped primary documents, Hirohito and the Making of Modern Japan is perhaps most illuminating in lifting the veil on the mythology surrounding the emperor's impact on the world stage. Focusing closely on Hirohito's interactions with his advisers and successive Japanese governments, Bix sheds new light on the causes of the China War in 1937 and the start of the Asia-Pacific War in 1941. And while conventional wisdom has had it that the nation's increasing foreign aggression was driven and maintained not by the emperor but by an elite group of Japanese militarists, the reality, as witnessed here, is quite different. Bix documents in detail the strong, decisive role Hirohito played in wartime operations, from the takeover of Manchuria in 1931 through the attack on Pearl Harbor and ultimately the fateful decision in 1945 to accede to an unconditional surrender. In fact, the emperor stubbornly prolonged the war effort and then used the horrifying bombings of Hiroshima and Nagasaki, together with the Soviet entrance into the war, as his exit strategy from a no-win situation. From the moment of capitulation, we see how American and Japanese leaders moved to justify the retention of Hirohito as emperor by whitewashing his wartime role and reshaping the historical consciousness of the Japanese people. The key to this strategy was Hirohito's alliance with General MacArthur, who helped him maintain his stature and shed his militaristic image, while MacArthur used the emperor as a figurehead to assist him in converting Japan into a peaceful nation. Their partnership ensured that the emperor's image would loom large over the postwar years and later decades, as Japan began to make its way in the modern age and struggled -- as it still does -- to come to terms with its past.Until the very end of a career that embodied the conflicting aims of Japan's development as a nation, Hirohito remained preoccupied with politics and with his place in history. Hirohito and the Making of Modern Japan provides the definitive account of his rich life and legacy. Meticulously researched and utterly engaging, this book is proof that the history of twentieth-century Japan cannot be understood apart from the life of its most remarkable and enduring leader.

    This book, John Hersey's journalistic masterpiece, tells what happened on that day. Told through the memories of survivors, this timeless, powerful and compassionate document has become a classic "that stirs the conscience of humanity" (The New York Times).

    The seventeen-syllable form is rooted in a Japanese tradition of close observation of nature, of making poetry from subtle suggestion. Infused by its great practitioners with the spirit of Zen Buddhism, the haiku has served as an example of the power of direct observation to the first generation of American modernist poets like Ezra Pound and William Carlos Williams and also as an example of spontaneity and Zen alertness to the new poets of the 1950s. This definitive collection brings together in fresh translations by an American poet the essential poems of the three greatest haiku masters: Matsuo Basho in the seventeenth century; Yosa Buson in the eighteenth century; and Kobayashi Issa in the early nineteenth century. Robert Hass has written a lively and informed introduction, provided brief examples by each poet of their work in the haibun, or poetic prose form, and included informal notes to the poems. This is a useful and inspiring addition to the Essential Poets series.

    To the Western mind these fearsome warriors-samurai, the masterless ronin, and the assassin ninja-have always been a source of mystery and wonder, combining the idealism of chivalry with military fanaticism. The Ways Of The Samurai digs beneath the myth and reveals a truth even more amazing about the men who practiced a discipline drawn from Zen and Confucian ethics-bushido, the way of the warrior.

    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.

    The inspired and detailed presentation of Professor Andrew R. Wilson of the U.S. Naval War College is vivid cultural history at its most compelling and insightful.

    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?

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

    . . different. Nowhere is this more apparent than in Tokyo-born journalist Lisa Katayama's collection of urawaza (a Japanese word for secret lifestyle tricks and techniques). Want to turbocharge your sled? Spray the bottom with nonstick cooking spray. Can't find someone to water your plants while you're away? Place the plant on a water-soaked diaper, so it slowly absorbs water over time. The subject of popular TV shows and numerous books in Japan, these unusually clever solutions to everyday problems have never before been published in Englishuntil now! Urawaza collects more than 100 once-secret tricks, offering step-by-step directionsand explanations in an eye-catching package as unconventional as its contents.

    Myers, a North Korea analyst and a contributing editor of The Atlantic, presents the first full-length study of the North Korean worldview. Drawing on extensive research into the regime’s domestic propaganda, including films, romance novels and other artifacts of the personality cult, Myers analyzes each of the country’s official myths in turn—from the notion of Koreans’ unique moral purity, to the myth of an America quaking in terror of “the Iron General.” In a concise but groundbreaking historical section, Myers also traces the origins of this official culture back to the Japanese fascist thought in which North Korea’s first ideologues were schooled.What emerges is a regime completely unlike the West’s perception of it. This is neither a bastion of Stalinism nor a Confucian patriarchy, but a paranoid nationalist, “military-first” state on the far right of the ideological spectrum.Since popular support for the North Korean regime now derives almost exclusively from pride in North Korean military might, Pyongyang can neither be cajoled nor bullied into giving up its nuclear program. The implications for US foreign policy—which has hitherto treated North Korea as the last outpost of the Cold War—are as obvious as they are troubling. With North Korea now calling for a “blood reckoning” with the “Yankee jackals,” Myers’s unprecedented analysis could not be more timely.

    An estimated 74,000 people died within the first five months, and another 75,000 were injured.Published on the seventieth anniversary of the bombing, Nagasaki takes readers from the morning of the bombing to the city today, telling the first-hand experiences of five survivors, all of whom were teenagers at the time of the devastation. Susan Southard has spent years interviewing hibakusha (“bomb-affected people”) and researching the physical, emotional, and social challenges of post-atomic life. She weaves together dramatic eyewitness accounts with searing analysis of the policies of censorship and denial that colored much of what was reported about the bombing both in the United States and Japan.A gripping narrative of human resilience, Nagasaki will help shape public discussion and debate over one of the most controversial wartime acts in history.

    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.