Asia Books

As a woman of color, I expected to be offended by Nancy Duncan's book, The Nail That Sticks Up. I expected it to be another story of how an enthusiastic, dedicated teacher rescued some third world students from tribalism and ignorance through sheer force of personality and good intentions. To my surprise, the book exposes the reader to the lessons the teacher learned. Told without the least trace of condescension, this memoir-travelogue leaves the reader wiser and happier. It is full of remarkable people, singular destinations, and wonderful descriptions. Its tone is ironic and witty and there are many places where you can't help but laugh out loud or sigh with frustration. This book is so good, my only question is, when will it be optioned for a movie. It's got it going on--beautiful, fearless blonde on an adventure trek. Pamela Anderson is too old to play the part, but let's not rule out Blanchette.

The Nail That Sticks Up is a window into many cultures. Duncan's clear mastery of foreign languages and desire to live among the people whose lives she chronicles allow her to go where few have gone before. Duncan delves into the heart of Asian and African culture. The detail in every description leaves the reader feeling like they are IN the bustling market with her, not curled up at home with the book and a cup of coffee.
My teacher introduced this book to my class, asking us to read a few chapters relevant to our lesson. None of us could put the book down and most read the whole thing. The book is both insightful and inspiring. It leaves you with a desire to go out and see the world and also a deep sense of connection with all the people Duncan encounters. I recommend this book to people of all ages, but hang on to your seats, The Nail That Sticks Up is quite an adventure.

During my recent hospital stay, of the books I was brought to read, The Nail That Sticks Up, is the book I couldn't put down. The reader feels he is: meeting the people the author meets, scalding in a Japanese bath, sweltering in jam-packed, African buses, and freezing in a Chinese university dorm room in the dead of winter, along with the author, all without the discomfort that goes with actual travel. The book was so good, after I had given my copy to a friend leaving to study in China, I felt moved to buy one for her parents and one for another friend whose son has left to work in Japan. (One caveat-I don't necessarily agree with all of the author's perspectives e.g. on Christian Missionaries in China.)

The book is interesting and well written with a good deal of humor. It's a very insightful look at some of the important cultural difference to be in found in the areas Nancy Duncan has visited. I teach English to students from Japan and China and find the book valuable for the information it presents and for starting points of discussions I have with my students. I'd recommend it for a general audience and, in particular, to those who teach English language and culture to students from Asia.

I heard of the name of the author because this year Japan is coming out with a tv drama serie about some of her hidden letters. This is a passionate observer/participant of life who articulates prose with clarity and ingenuity of an accomplished writer, and with subtle modesty representing a women of the last century.

Reviewed by Deb Shunamon for Reader Views (7/06)

"The Name of the Flower" by Kuniko Mukoda is a wonderful book that would be of particular interest to those who think they know and understand Japan. While I can envision a Japanese reader nodding his or her head and muttering over these brilliantly translated snapshots of male/female relationships, a lot of "gaijin" will likely be quite bewildered as to what is going on much of the time. The reader quickly learns that this is not going to be an easy read. That's exactly what makes this book such a delight - it's a great, emotional reading experience that will show Westerners how little we truly understand Japanese society.

Kuniko Mukoda was a prolific scriptwriter for Japanese radio and television, and at the time of her death in a plane crash in 1981 she was well into a career as a popular essayist and short story writer. The Afterward by translator Tomone Matsumoto is an interesting piece on just how popular and hard-working Mukoda was. So much can be learned and enjoyed from this collection, the least of which being that Japan is now, of course, a very modern, westernized society. That this modernity can be unrecognizable when it concerns human relationships, or that Westernization does not necessarily mean the North American way, is repeatedly revealed in Mukoda's book. In addition to outright bewilderment, feelings of being insulted or angry can be indicators that you've encountered a cultural difference, and these strong emotions are evoked by many of the stories. "Small Change" is guaranteed to make any independent, Canadian woman scream in frustration. "The Carp", "The Fake Egg", and a few others still have me puzzled, while "Half-Moon" and "Otter" will break your heart.

What will non-Japanese readers take away from this book besides knowing that they may never fully understand Japanese society? This will likely be answered differently depending on whether the reader is male or female, and could be the start of some great discussions. However, seeing the familiar importance of marriages, families, and lovers in these stories, as well as the struggles we all go through to understand our own lives, keeps you riveted to this cross-cultural reading encounter to the last page. Modern works such as Kuniko Mukoda's "The Name of the Flower" will leave all readers with a great deal of respect for how similar relationships are between men and women around the world, yet how truly different.

There is a fairly silly comment in the Publisher's Weekly review above that Kuniko Mukoda's stories "mix Eastern tradition with Western values." Another reviewer on this page states that this short story collection will demonstrate how little Westerners understand Japanese society. I couldn't disagree more. The late Mukoda wrote closely observed stories about domestic dilemmas set in Japan of the 60s and 70s. Although there are naturally references to Japanese traditions and cultural practices, I did not find them a barrier to understanding--and I don't think that's just because of my long acquaintance with the country. Mukoda's characters are typically experiencing a crisis in their family life that is illuminated or complicated by memories of past events. These characters, their emotions, and their struggles are very recognizable to Western readers, not because Mukodas wrote about "Western values" but because she is a talented observer of human nature, which remains a constant everywhere.

I picked up this book for some light reading over the weekend. I am doing research for an essay and I wanted a book of short stories to read while I was in between sections of the books that I am supposed to be reading. Unfortunately I found this book so interesting that I finished it in a couple of sittings. I am pretty sure that this book gets lost between the cracks left between the works of Mishim, Tanizaki, and Kawabata and those of Yoshimoto and Murakami. I'd certainly had never heard of the writer and when one reads the bak of the book one learns why. Kuniko Mukoda only wrote prose fiction for a very short time because soon after she started writing her short stories she was killed in a plane crash, before that she wrote radio and television dramas. The translator points out that she wrote over one thousand radio dramas.

The stories in this little book seem to follow under one main theme infidelity. The reader gets to see both sides of the relationship. We see the husband who is being eaten up inside because of his outside relationhips, and we see the wife's side in which wonders if in fact her husband is cheating on her. Interesting stories of daiily life that makes one wonder how Mukoda made such mundane things so interesting.

book came in excellent condition, on time, as expected.

The Nan Jing is a fundamental book in the study of Traditional Chinese Medicine (TCM).
A lot of books of TSM were translated, but often the translation is not correct or definitively wrong or bizarre.
In this case we have a monumental work with a unique coincidence of positive situations.
The author of the revision is Paul Unshuld, a giant of the study of TCM.
Absolutely no doubt on the knowledge of the language and the understanding of the text.
The original text is present in the book and Paul added the main commentary at the text written by the most famous studious of TCM of all ages.
If you love TCM and you want to understand all subtle questions of this fine art, this is a book you must have.
A concentrate of Chinese TCM, language and culture like no other book.

Unschuld is a scholar, a genuine translator that doesn't leave much to the imagination. His understanding of the cultural contexts (as there are many) in which TCM grew are un-matched in terms of written text. Get his books, if not for the honest look he takes at TCM, but for the fact that his works are the bread and butter of TCM. The gross ignorance of the classics among so called "Doctors of TCM" in the western world is amazing. Don't guess about TCM, either learn to read Chinese or get good translations of the classics. Not pocket translations at a American grade five reading level. If we expect people to view us as Doctors, we should study like one.

If your professors don't quote the classics, they don't understand TCM. If you haven't read them you're really limiting your potential.

This book is the most profound, deep work that has ever been done on this book. As practitioners of Chinese medicine we allways read and give attention to the two books of the Huang Ti Nei Ching,the Su Wen and the Ling Shu. The nan Ching is a must for every Chinese Medicine practitioner. This book gives many aspects that made me think again on theories and practical aspects that I use every day as teacher and practitioner.
It is pointless to mention the vast knowledge and contribution that Pro. Unsculd bring to the field, saying that it is allways has been great to read his books.

I read this book for an introductory cultural anthropology course I took for personal enrichment. Although it does not at all explore the conflict between Israelis & Palestinians, it did give me some astounding insights into why conflicts in that region of the world seem so intractable to Westerners. It reveals how personal and political identities are created in societies and cultures that are tribal and oral. It challenges easy assumptions that writing things down is simple and desirable, and that talking produces political peace.

This book is a scholarly ethnography with the footnotes and discussion of theory and methodology requried in such books, and it is not a leisurely, easy read. But the diligent reader is rewarded with some eye-popping realizations about a culture that is very different from ours, some beautifully evocative tales from the Bedouin tradition, and even some flashes of perhaps unintended humor in Shryock's accounts of his present-day efforts to track down the 'truth' in a setting that makes the American red-state/blue-state rift blur into a pale shade of lilac.

I am an admitted egghead who enjoys academic writing more than the average person, but I intend to read this book again now that I am beyond the requirements of the college course that first brought it to my attention. Perhaps Sec. of State Rice might also enjoy it?

The author does an excellent job of skirting the volatile plausibility of transcribing oral histories to the written word. For anyone wanting to understand both the intricacies and basic histories of the Jordanian Balga Bedouin, it is a fascinating read. Having a Jordanian father and a Palestinian mother, I especially enjoyed Shryock's investigation into their age-old rivalries. Tribalism is alive and well, as Shryock adeptly shows, and he brings it to us in clear and cunning detail.

Andrew Shryock is the oldest of five boys. All the brothers are very close and that is why I, his youngest brother, am very proud of his work. All the brothers will be home for Christmas and will anticipate reading his work of art. Andrew is a great writer as well as a great person. Number Five, Benjamin Shryock.

Andrew Shryock captures the fragmented nature of oral histories among the Bedouin tribes of a Jordanian region known as the Balga. This text, which is actually an ethnography, brings into relief greater concepts of history that are often not obvious. The histories that Andrew collects have never been written, except a few segments in travelogues. This brings to mind questions about the unsubstantiated faith in written historical texts. Andrew illustrates that it is possible to interrogate the oral histories in the same way other historians interrogate archival data. Questions of the source of the document, the identity of the author, the comparison of data with other sources creates a "complete reality" of history. While Andrew flirts with this definition of history in chapter one when he compares the data he retrieves from oral histories to data found in archives, he also opens several other issues entirely. The oral histories of the Balga tribes are by their very nature fragmentary and disjointed. They do not lend themselves to a uniform, linear universal whole history. Instead, they provide only highlights. This brings to mind a question of validity for so-called modern history. How much is filled in like the archeologist filling in the gaps in crumbled structures? Is it possible that the Balga tribes' oral histories, untouched by the pressure of conformity, be closer to historical truth than the modern version whose rough edges have been hewn squarely into a proper line? Andrew also illustrates the uses that are not directly historical. Oral histories contribute a part to building political clout and are propagated because of political clout. Moreover, the oral histories play a part in identity forming for young members of the tribes. They relate to their place in the universe, not only in the tribe, but also in relation to other tribes, Jordanian politics and the world at large, based on how they see themselves in relation to the oral histories. For these two purposes, the non-textual aspect of the oral histories is part of their significance, part of their social power. It brings into question classic historical texts all over the world. Exactly how historically accurate is everything we call history? An excellent piece of work, it's easy to see why it won scholastic awards.

Oh, where to begin to sing the praises of this 191-page book whose prose is as beautiful as its photographs. Stevenson, a Canadian, now living in Bermuda, is in love with the land and the people of Nepal, a love and honor depicted in every word and photographic detail. The Nepalese - some 20 million of them - who live on dizzifying elevations, as well as dizzifying political conditions - survive in squalor, yet spiritual splendor. What they lack in worldly goods they make up for in their devotion to life. Bright colors punctuate their hand-made clothing, their jewelry, and the interior of their dwellings, whether temples or huts. Particularly moving is Stevenson's preface where he says he was nearly killed in an automobile accident but "promised myself I would get back on my feet in time to walk the Annapurna Circuit before trekking season... a vision that buoyed my spirits... [of a] "self imposed regimen of swimming and then walking and finally jogging." Buoy your own spirits by reading this book. Pick any page and you will come away refreshed. Celebrate Nepal with Stevenson and his chosen people.

We're taking our three kids on the Annapurna circuit this fall of 2005 and needed a photographic primer. This book has gone a long way in filling that bill. Good dscriptive text accompanied by great pictures that tell where they were taken. It's definately helping get everyone excited and ready for another grand adventure! Aloha from the Hawaiian Crawfords!

Most photographic books on the Himalayas depict the mountains. This is a wonderful compilation of scenic shots with people and their environment. If you've done the Annapurna Circuit, it's a poignant reminder of everything you experienced. If you haven't done it, it'll entice you to go. Beautifully laid out, with plenty of explantory text it's a must for anyone planning on visiting Nepal.

I picked NEPALESE JOURENY recently and it is a fantastic reminder of a trip I made around the Annapurnas in April. I saw the book in Kathmandu and bought it when I returned home. The stunning photography shows not only mountains but it also shows the people you meet and the tea-houses you stay in. The text also provides a intimate portrayal of the local people who live in the Annapurnas. For anyone who is thinking of going to the Annapurna in Nepal, or anyone who has been there already like me, and wants a photo album of their trip and all the things they saw then this is a book you should have on your coffee table.

I bought "The Night of the Fireflies" for my niece, who, like Miko, had never seen such a wonder. She was as entranced by the idea of little flying lights as she was by the wonderful story. The book exposed her to a different culture (At each page we pointed out differences between Miko's world and ours, i.e., on page 3 Miko has laterns lighting her bedroom with her bed on the floor and we see Japanese characters on her walls that we couldn't interpret; but, Miko also has familiar toys and a pet kittie!).

We concluded that America, too, needs a special night devoted to the fireflies so we can experience this magical gift from nature.

We love Karen Winnick's books and art (although she used a different illustrator for this story). Yokito Ito, the illustrator, did some beautiful drawings and we thought her work complemented the story very well.

Highly recommended book.

John and Nancy

I am a volunteer reading partner for struggling first and second graders. Children really respond to this author's work and they love the simple, straightforward storytelling and magical illustrations in Night of the Fireflies. I highly recommend it.

My granddaughter loved this wonderful story about a special night in Japan when chidlren chase fireflies. It is a story that speaks to children about the importance of preserving the beauty of nature all around us. I highly recommend this book.

I loved this book. I love the writer. Children who read it will be smarter. Too bad all children's books can't be like this one.

Cohen, in a wonderfully written ethnography, makes us question the categories of Alzheimer's, aging, and dementia by systematically destabilizing our notions of what it means to get old in both our own and India's culture. A worth-while read for anyone interesting in any of the above. However, be forewarned - the text is dense and takes some time to wade through - and it could be suggested that by making so many arguments in so short a span, the book's main thrust isn't there at all, much like Alzheimer's itself.

Brilliant ethnographic research fused with engaging narrative that makes for truly enjoyable reading. Cohen dissects the phenomenon of an aging population and their role in culture and society, while explaining the greater implications both for policy and popular opinion, with reflections on US and Western societies.

As a medical student beginning research on Alzheimer's disease, this book provided me a deeper understanding of the full ramifications of such a disease on the lives of the patient and family members. The interactions described in this book are really quite complicated, yet the clear writing and organization makes this subject matter approachable.

professor cohen may be the most brilliant anthropologist of our time as it pertains to south asia. this book is a sparkling example of a prodigious mind at work. it is both scholarly and playful; rigorous and light-hearted. may be read for both pleasure and for what it can teach us about all manner of things. may be the beat scholarly work i have ever read. first-rate.

I caught this guy on the PBS TV show "Chefs A' Field" harpooning a giant Bluefin Tuna and thought "that dude rocks!" Yes, it sounds odd to harpoon something, but it's cool and very good for the environment...go figure. Anyway, I looked into him and found this fabulous book. The recipes are execllent as well as his philosophy. Anyone who likes a little asian influence in their dining experience will love this book!
P.S. I also picked up another book he is in, the Chefs A' Field cookbook (from the tv series), and really like that as well - he shares the spotlight with 12 other chefs in this one.

This is a great cookbook for the home cook. It gives the home cook the opportunity to cook using Asian ingredients and techniques readily available to most. The simple instructions are refreshing and encouraging. I have been quite pleased with the recipes I have tried, and I consider myself quite a "Food Snob", not that you have to be a snob to appreciate the food, my ten year old enjoys the recipes almost as much as I do.

This is a great cookbook for the home cook. It gives the home cook the opportunity to cook using Asian ingredients and techniques readily available to most. The simple instructions are refreshing and encouraging. I have been quite pleased with the recipes I have tried, and I consider myself quite a "Food Snob", not that you have to be a snob to appreciate the food, my ten year old enjoys the recipes almost as much as I do.

Just reading the recipes makes my mouth water. The first chapter describes the basic ingredients and gives tips on stocking your pantry. I especially like the little blurbs on special ingredients that are interspersed with the recipes throughout the book. One of my favorite dishes at Salamander is the tea-brined chicken, so I was especially pleased to see the recipe was included in this book.

I've only read the first chapter so far, my first impressions of the content are excellent, but I have a complaint for the publisher: the font is painfully small and makes it actually a bit of struggle to read.

The ideas are very dense, so I would tend to make the font and line spacing a bit bigger than usual to reduce the strain in that area of comprehension and save the reader's mental energy for understanding the ideas rather than screwing their eyes up at the type. I'm not exaggerating - it's like the size they usually print footnotes in!

Clarke uses the following Framework for intercultural contact: - Gadamer: hermeneutics of the dialogue: it comes bit by bit, and entails a continuous exchange of meaning between interpreter and interpreted, the goal is 'fusion of conceptual horizons' which requires 'self-awareness of difference' and 'recognition of otherness of the other'. Problem: doesn't take into account underlying discursive power relations (Foucault) - Said: the influence (power) that the west exerted via colonisation, to secure world hegemony, is present in the image that has been created of the East in the West. Everybody involved in orientalism is consciously or not guilty of western imperialism. Clarke says that this image of Said is not complete and shows that interest for the East has often been connected to pragmatic interests, deeply rooted in Europe's own intellectual, cultural and political history. Orientalism often had a countercultural, counterhegemonic rol in the past three centuries and has often been source of energy for radical protest. This way orientalism has often not enforced Europe's established role and identity, but undermined it. Periods of cultural revolution and global expansion in Europe made it possible to create a painful void in the spiritual and intellectual heart of Europe, but also favoured the establishment of certain geopolitical conditions that allowed the transmission of alternative worldviews of the East to the West more easily.

The making of "the Orient"

Both the French Sinophile Enlightenment thinkers and the German Indophile Romantici used orientalism as instrument for the subversion and reconstruction of European civilization, to fight the deeply rooted evils of that time. This way they idealized and romanticized heavily eastern thought and culture. Confucianism gave the French a model for rationalistic, deistic philosophy, but also the Hinduism of the Upanishads gave the Germans an elevated metaphysical system that resonated with their idealist suppositions, as a counterweight to the materialistic and mechanistic philosophy that came to dominate the Enlightenment period.Buddhism: Schopenhauer formulates a radical critique on the Jewish-Christian tradition that searches salvation throught a divine Savior, while buddhism searches it by denial of the will. Wagner and Nietzsche give similar critiques because buddhism, so they claim, offers a psychologically more honest explanation of suffering. Because of the Victorian crisis of faith and belief in progress, and the apparent compatibility of buddhism and science (positivism, Darwinism, evolutionism, materialism, monism), buddhism gains importance. Also the American transcendentalists (Emerson, Thoreau) used buddhism against Lockean materialism and Calvinism, in their belief in the essential unity and spiritual nature of the cosmos, combined with a belief in the goodness of humans, and the domination of intuition over rational thinking.Besides romanticizing voices, also racist and denigrating voices are found in orientalist discourses.

Twentieth century

Because of the quick progress and economic and social transformation of traditional to modern, Europe experienced an atmosphere of malcontentment with the promises of Western civilization, which made it search for more meaningful and satisfying alternatives. There are two types of associations of the turbulent twentieth century with orientalism: on the one hand the creative involvement in philosophy, theology, psychology, science and ecology, and on the other hand associations with occultism, and mystical undercurrents of fascism. In a period of growing imperialist expansion (which enhanced communication with the East), there was a possibility to begin to see the East really as other (with a different culture), but there was also a sense of being afraid, mixed with feelings of guilt toward the East. This had a different intellectual response: on the one hand there were big speculations about a universal philosophy or global religion, on the other hand there were more modest propositions for the encouragement of a hermeneutical dialogue. There was a tremendous spread of orientalism in the twentieth century, buddhist monasteries arised in the West, poets, writers, hippies and Beat movement, and also New Agers made use of Eastern thought, though not all of them seriously. Academic institutions were built, and eastern scholars came to Europe. Important European thinkers were influenced by the East. This accelerated the understanding of Eastern thought.

Philosophy

- Universalism (Leibniz, Moore) - Comparative philosophy (Nagarjuna compared with Nietzsche, Heidegger and Derrida, Madhyamaka with Wittgenstein) - Hermeneutics (Rorty: "the conversation of mankind", Larson: "from talking to one another, to talking with one another") - Diversity, otherness, difference, but a sharp awareness of the danger of cultural imperialism

Religion

- Exclusivism - Inclusivism - Pluralism

Psychology

- Psychotherapy and mental health: holistic contextual approach of the individual, more emphasis on experiential knowledge than on intellectual knowledge - Fromm, Jung, Maslow, Naranjo, Ornstein - Transpersonal, humanistic, cognitive psychology - Meditation

Science and ecology

- Sovjet Marxism and buddhism - Capra, Jung, Bohr, Heisenberg, Schroedinger, Prigogine, Bohm - Schumacher, Naess, Macy - Wholeness (holistic medicine, ecology)

Reflections

Besides the problem of interpretation of different cultures, there 's also a problem of projection: Eastern ideas are appropriated by simply projecting them to categories and presuppositions of the West, and the West has become a sort of all-eating monster, usurping all cultures. Clarke claims the aim is not to avoid use of a vocabulary that is derived from the own culture, but that the crucial point is that one does so with critical self-awareness. He emphasizes the importance of mutuality in the hermeneutical process: interpretation begins with pre-conceptions that are replaced by more appropriate conceptions. Example: the wrong understanding the West had (and still has) throughout buddhist history doesn't have to be considered as a failure, but as a necessary and wholesome "turning of the hermeneutical wheel". Orientalism contributed, so says Clarke, to a growth in mutuality, dialogue, knowledge and sympathy, and this while the East has now on the one hand enhanced grip to its own tradition (partly as a result of the encounter with the West) and on the other hand can formulate a solid critique to fundamental aspects of western culture. Also Said believed in a postcolonial era, where an increasingly sophisticated study and criticical self-awareness would make possible a post-orientalist epoch where westerners could approach the East without disturbing presuppositions.

This book is principally an examination and explanation of how the West has seen the philosophies, religions and cultures of the Far East - chiefly of China and India. To this interest in the East Clarke gives the name Orientalism. That word since 1985 has carried the connotation that Edward Said gave to it in his book of that name. Though that work concerned itself chiefly with the Arab Middle East, other scholars have applied Said's characterization to the western study of cultures further East. That school of thought saw Orientalism as permeated with condescending, exploitative and colonialist attitudes, and scarcely allowed any other factors to play a role. Clarke admits that colonial attitudes were one aspect of Orientalism, but his study demonstrates that there were many others. True, students of Orientalism, like students of all other subjects, cannot help having agendas, and agendas are liable to lead to distortions. So the West's interpretations of the Orient (the word `hermeneutic' turns up with rather tiresome frequency in this text) generally fulfil some need felt by the West; but this is often not at all a need to exploit the East, but rather to gain through Oriental studies a new and enriching perspective on Western culture and frequently to provide a remedy for what are perceived to be its flaws or discontents.

Clarke argues, along with other scholars whom he cites, that in the West the Renaissance and the Reformation ushered in a philosophical restlessness and uncertainty which made Europeans be more inquisitive and open to other ways of thinking. This uncertainty was generated from within European culture, whereas in Asia it was only when Western technology and power irrupted into the area that the interest of Asians in European culture began, in response to a challenge from outside rather than from within their own culture. Clarke acknowledges this interest, but devotes only a small part of the book to the impact of Western thought on Asia.

He documents how in the 18th century the philosophes set up their rosy view of Confucian China in opposition to the religious and social criticisms they made of their own society; how, when this interest faded, it was replaced in the 19th century by the interest of the Romantics in Indian thought. We learn of Anquetil Duperron (1723 to 1805) who first translated the Upanishads (into French) and of William Jones (1746 to 1794), who showed that most European languages have an affinity with Sanskrit, which suggested that many of the peoples of Europe came originally from Asia. German nationalists, resenting French cultural hegemony, preferred the idea that their culture was rooted in the Aryan languages (and later, by a perversion of the word, in the Aryan race). Philosophically also, the most profound impact of Indian thought was on a line of German philosophers: Hegel, Schelling, Schlegel and Schopenhauer saw an affinity between the monism of the Absolute and that of Brahman, between their own metaphysical ideas that the world as we know it through our senses is not the real world and the Indian notion that we see the world only through the veil of maya. Both Confucianism and Buddhism were seen by many Europeans as a system of ethics which was independent of a belief in God, and was therefore espoused by many western thinkers in reaction to the claims that religion was the essential basis of ethics.

Towards the end of the 19th century and into the twentieth, at the very time when the West's cultural imperialism emphasized by Edward Said was at its height, there was also the countervailing current that the West's cultural hegemony was increasingly questioned in the West itself; and the interest in Eastern ideas became a broad stream with wide diffusion. Ralph Waldo Emerson (1803 to 1882) and Henry David Thoreau (1817 to 1862) popularized Eastern thought in America on a scale that earlier thinkers had not been able to achieve. Edwin Arnold's poem The Light of Asia (1879), disseminated the Buddhist message and sold nearly a million copies. The Theosophical Society, founded by Madame Blavatsky and Colonel Alcott in 1875, had over 45,000 members in 1920. It was strongly infused with oriental ideas, and even played a part in the revival of Hindu and Buddhist self-awareness and self-respect in Asia itself. Some Western actually thought that western civilization, with its frenetic materialism and its spiritual life eroded by rationalism, was worn out and needed to draw on Eastern thought to renew itself. Eastern influences have moved out of the academic and literary world to permeate the very life-style of many westerners.

So Zen and Tibetan Buddhism have found many followers in the West; there are now many practitioners of t'ai chi, yoga and transcendental meditation; the young have gone on the hippy trail to visited ashrams in India. From this point onwards, about half way through the book, Clarke produces so many examples of the interaction between East and West - on literature, on the arts, on religion, on psychotherapy, on holistic medicine, on ecological thinking, on non-violence, even on the philosophy of modern physics (though, curiously, only marginally on the mainstreams of western academic philosophy) - that a short review like this cannot do justice to them. There was even a strand in fascism which claimed an Oriental heritage. Clarke's range is truly encyclopaedic, and in this second half of the book that there will be found much detailed material and many names that are likely to be unfamiliar to the educated non-specialist.

The mainly narrative chapters are followed by two final superb reflective ones. In the first of these Clarke reflects on the philosophical traps into which Orientalism can fall and sometimes has fallen, but his defence of the value of Orientalism is eloquent and persuasive. In the second (more difficult) one he shows how deconstructive Post-Modernism challenges Orientalism but can also find an ally in it.

I'll like to write this review partly in relation to the last one written for this book, which, I think, many people will find quite daunting. While I'd agree with the author of that review about the excellence of the book I'd like to give a more accessible view, hoepfully just as Clarke's book provides an accessible approach to very difficult ideas.

Firstly, ,any readers are likely to be put off by all the references to those very difficult postmodern (etc) philosophers who are mentioned, either because they'll think, a) I won't understand that, or b) I'm not into postmodernism. To set your minds at rest, Clarke doesn't engage in the lingusitic exercises of using almost indecipherable language to say very little that is typical of many of this school, also, he sets the postmodern agenda (or, at least parts of it) firmly in his sights and demolishes many of their empty stances based on ideology not fact or reason.

As such we can recommend this book to a)anyone who either doesn't know much about orientalism - he provides an excellent introduction as well as analysis; b) anyone who doesn't know much about postmodernism, as you'll be treated to a critical survey of certain aspects of it; c) supporters of postmodernism, as you'll find an able voice against whom you need to defend your ideas; d) a whole range of people not at all interested in orientalism and postmodernism but who have interests in such things as cross-cultural encounter, especially between Europe and Asia, religion, modern European thought, etc.

As to the contents of this book, Clarke surveys the history of the encounter between East and West (Asia and Europe) to show that claims that the two stand as polar opposites which have no connection is untenable. with lucid commentary, clarke deals with the views of orientalists and postmodernists and presnts a more balanced and less Euro-centric approach. for more details, using technical terms which Clarke aptly leads the uninitiated through with subtlety and clarity, whilst providing new insights which will give food for thought for even those well read within this area.

Dr. Stone has provided an invaluable window into the current state of Japanese scholarship around the issues of orignal enlightenment teachings (hongaku shiso) and its role in the formation of Kamakuran Buddhism and Nichiren Buddhism in particular. I believe that she quite successfully brings out the complexities of this teaching and shows that it does not necessarily lead to antinomian conclusions and that it was not summarily rejected by the founders of Kamakuran Buddhism including Nichiren. The chapter on Nichiren in this book could also stand alone as an excellent guide to Nichiren's teachings and practice. She shows that there is much more to Nichiren Buddhism than vainly repeating the Sino-Japanese title of the Lotus Sutra in order to gain worldly benefits. She really brings out the depth and profundity of Nichiren Buddhism. This book, however, is not an apologetic for Nichiren Buddhism or even for original enlightenment teachings. Dr. Stone maintains a very objective and impartial stance throughout the book (which could be disturbing to those for whom this religion and these issues are literally a matter of life and death). She provides both the pros and the cons of the issues that she addresses. She is not so much providing a new theory about Nichiren Buddhism or original enlightenment so much as she is attempting to show that original enlightenment and its impact on Japanese Buddhism needs to be reevaluated and that the issues are far from black-and-white. I would highly recommend this book to serious scholars of Japanese Buddhism and to those who want to delve more deeply into the current state of scholarship in Japan surounding Nichiren Buddhism. This is not, however, a book for those who want simple answers to simple questions, or who want a primer on Nichiren Buddhism. For those hard core Nichiren Buddhists and scholars who want to find out the real truth about Nichiren Buddhism and the development of the Nichiren tradition, this book is worth every penny of its rather steep price tag.

Namu Myoho Renge Kyo, Ryuei Michael McCormick

Is Enlightenment something that we acquire? Or are we really Enlightened already and just have to realize that? Is Enlightenment something that will take us uncounted ages to achieve? Or can we achieve Enlightenment in this life and in this body? Such were some of the key issues of Medieval Japanese Buddhism. Some of the most popular conclusions, that we are Enlightened already, i.e. are Originally Enlightened, and that we can achieve Enlightenment in this life and in this body, remain both popular and controversial even today. Jacqueline Stone takes us into the little known world of the Tendai temples and hermitages on Mt. Hiei, the stately mountain above Kyoto, where much of the doctrine of Original Enlightenment thought was developed -- and whence it spread to the famous founders of Kamakura Buddhism, including Honen and Nichiren. Stone gives us a panorama of what was going on, what we known about it (not enough), and the long history of what happened and the debates that continue down to the present, debates that involve scholars, sectarian apologists, and the religious practice of many people, not just in Japan, but around the world. A fundamental book for one of the great, and still growing, religious traditions in the world.

This book was pretty weighty - real live scholarly work, rather than simple sectarian gloss. I particularly enjoyed the way Professor Stone placed the religious leaders of the time into their proper historical context and showed the way the traditions cross-pollenated with each other. The part on Nichiren was most informative, and gave an objective perspective on the events which occurred after Nichiren's death. Cool pictures of lots of mandalas, too.

Original Enlightenment and the Transformation of Medieval Japanese Buddhism by Jacqueline Ilyse Stone (Studies in East Asian Buddhism, No. 12: University of Hawaii Press) Being recognized as a major study in Buddhist studies and recognized as one of the best religious studies books of 2000, Original Enlightenment and the Transformation of Medieval Japanese Buddhism represents some important historical and conceptual clarifications of perennial themes in Mahayana Buddhism.
From flyleaf: Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan's medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life?eating, sleeping, even one's deluded thinking?is the Buddha's conduct. Emerging from within the powerful Tendai school, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts.
Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute nondualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According to other readings, it represents a dangerous antinomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan's medieval period.
Jacqueline Stone's groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized medieval Japanese elite culture. It sheds new light on interpretive strategies employed in premodern Japanese Buddhist texts, an area that hitherto has received little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of "corruption" in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between "old" and "new" Buddhism and the long?standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185-1333) , long regarded as a formative period in Japanese religion and culture. Stone argues that "original enlightenment thought" represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between "old" and "new" institutions and was particularly characteristic of the medieval period.