Asia Books

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.

"No more cherry blossoms" is a brutal dive into the tangled hearts of a select but varied group of Asian American characters, from sisters returning home after the internment to a 1919-Hawaiian potter's apprentice to a Hollywood-obsessed mother-daughter team of actors.

This collection of plays crosses decades & perspectives--each one exploring a specific Asian American experience/theme (post-internment, the civil rights movement, asian fetishism/objectification)--but in each play Gotanda tunnels through overarching broad, political climates to unearth the most intimate and beating core of the character and her individual challenges and questions.

Each of these plays has been and should be staged again and again, as their relevance lies in the human themes and not within any specific timeframe or ethnic affiliation (I know that's probably obvious to most). But these plays are also plays to be read on the page; reading the book cover-to-cover is an absorbing experience, and you feel almost pummeled by the end (or at least I did). In experiencing this particular book, I was reminded that reading a play is an entirely different experience from watching one. In reading a play, you are able to imagine the setting and the possibilities, to see these plays and the intent of the playwright, before they are shaped and changed by a director's eye and an actor's interpretation.

"What I try to do," says Gotanda in the book's preface, "is get up each day and give my body the chance to speak. In whatever format, language, medium it chooses." The plays of "no more cherry blossoms" live out this approach: each play speaks in its own unique voice and moves to its own distinct rhythm. The reader can hear the everpresent musical clamor in The Wind Cries Mary, see the cinematics of Ballad of Yachiyo-it's clear from the varied composition and structure of each piece that the playwright's professional/creative background encompasses film, music, and poetry as well as theater.

At times, you might find yourself yearning for more self-determination in the women characters in particular, but the complex relationships and dynamics throughout generate an insistent energy that makes these plays resonate regardless. "No more cherry blossoms" is an arresting and powerful volume, one that, after reading, will work its way into your consciousness, and whose themes and questions will surface again and again. These stories stay with you.

As an Asian American man, I've been familiar with Philip Kan Gotanda's work that centers primarily around the Asian American male in plays such as "Yankee Dog You Die." Knowing his work in this way made me curious to see how a man, who writes so well about men, would choose to write about women. And not just any women, Asian American women.
"No More Cherry Blossoms" spans decades from 1919 Hawaii in the aching "Ballad of Yachiyo," to the post World War II release of Japanese American internees in the beautiful "Sisters Matsumoto," and even to 1968 in the play "Wind Cries Mary."
The breadth is evident but what is truly exciting is the voice that Mr. Gotanda gives to each of his female characters. Each has something specific to say and no matter how different their actions or their attitudes, they are always honest, uncompromising and because of this, surprising.
The title itself, "No More Cherry Blossoms," breaks the long perpetuated stereotypes of Asian women as submissive, demure, and delicate. Each play successfully presents Asian women that are far more complex than any cherry blossom stereotype. It is an interesting choice that Mr. Gotanda chooses to end this collection of plays, about Asian American women, with a modern white male's "how-to" discourse on getting them into bed in the final play, "Got Rice?" It seems Mr. Gotanda is saying that as far as things may have come, we still have a long way to go.

There is remarkable breadth to this collection. Not only do the four plays span the 20th century of Japanese-American experience, but they range widely in style and tone as well. From the quiet, bittersweet beauty of "Ballad of Yachiyo" to the rock n' roll defiance of "The Wind Cries Mary," Gotanda's plays showcase heroines who search for identity in vastly different social climates, and with vastly different voices. The collection will move you at times with its lyricism, surprise you at times with its wit, but always engage you because of the unapologetic honesty of the author. Avoiding melodrama at every turn, Gotanda crafts characters who lust for something more than they are prescribed. In doing so, this truly gifted playwright at once honors a culture's experience while creating works that are universal in appeal.

This rich collection of works by one of our country's foremost playwrights reveals an incredibe breadth of vision. From the achingly poignant, exquisitely lyrical "Ballad of Yachiyo"; to the elegant, Chekhovian "Sisters Matsumoto"; to the ruthless honesty of "The Wind Cries Mary;" to the boldly political diatribe of "White Manifesto;" Gotanda continually surprises us with his uncanny ability to paint the truth of human experience with candor, wit and grace. His compact language, solid command of form, and daring willingness to articulate the uncomfortable realities of social engagement -across the lines of gender, race and class-- truly set him apart among contemporary playwrights. This is a must-have collection for any serious theater person, and one that will surely lead to many more productions for this already widely-produced playwright.

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.

I have been a student of Taoism for over 40 years and try to accumulate as much literature on the subject as I can. This particular book is a very good find. I have been (and still am) enjoying it immensely. And Amazon.com helped me in finding this book at a great value.

Original Tao is a wonderful translation of an often over-looked text. The verses contained within this short work rival and often surpass those found in the more well known Taoist classic, Lau-tzu.

In addition to the translation, Professor Roth's commentary on Chinese mysticism is phenomenal and provides an interesting back-drop to the history of Taoist thought.

I highly recommend this book to both newcomers and veterans of Taoism

The centre of this 200-pages book is the critical edition of the Chinese text and the scholar translation of the Nei Ye (55 pages). Before and after this part, an introduction and 4 other chapters trace the history of the text, its contents and structure, its position in the context of the early Taoist mysticism and its position in the context of the early Taoism in general.

The Nei Ye is not a recent discovery; it was known since millennia but, buried in a supposed Confucian miscellany, its actual contents and significance have been since long overlooked. This book attempts, with success, to re-assess them, placing this work at the origins of Taoist mysticism, as the earliest extant text of the tradition which will later express more widely known works like Laozi and Zhuangzi.

"Original Tao" is a scholar book, it is not an 'easy' reading and the reader without any familiarity with ancient China's history and philosophy will be easily overwhelmed by the amount of names, data, quotations and so on.

On the other hand, its language is not too technical, and basic concepts are never taken for granted but appropriately introduced. And, above all, the new lights it casts on (and the grounds it provides for) the development of the early Taoist mysticism are for sure of great interest even to the layman who knows Taoism only through (more or less sound translations of) the Laozi and the Zhuangzi.

While not really new (it has now about 10 years), this book is definitely to recommend to anybody with a non-casual interest on Taoism.

The only (small) criticism I can make is the use of an old Chinese transliteration system instead of the now more widely used pinyin system.

Original Tao provides a new translation and commentary which revise Taoism's origins and reflect new historic discoveries, uncovering the original expressions of Taoist philosophy and using original texts as masterworks for revision. From an introduction of short poetic verses devoted to meditation to the author's contention that the seminal Taoist work Inward Training is the foundational text of early Taoism, this provides an intriguing new examination.

Reviewed by Patty Inglish for Reader Views (4/07)

The free verse in this book of poetry is startling. It is beautiful and covers nearly all aspects imaginable of any woman's life. Some aspects are still rather unmentionable in Western society so it is good to be startled by the subject matter of this volume and the uncanny structure of the pieces included in it. The verses contain strong imagery while some are images in themselves, designed to flow down the pages in pictures and designs made up of phrases. These images and words are powerful throughout and provided by a wide array of ages among Japanese female poets. Some published their first works in the early 1950s and others are quite new in comparison. All have something vital to say.

This collection of verse is quite surprising in its breadth of subject matter. The dedication reads: "to our mothers and teachers," and gives Japanese women and all women a modern voice with more to say than in previous generations and this time, translated in English. This opens an almost mystic door to the consideration of subjects some Western women have avoided, but perhaps can now embrace and examine. Poetry is an effective venue for crossing boundary lines, as shown by the Beat Generation of the 1950s-60s and Hip Hop poets of today. Truth cannot be ignored but it is easier to face through a doorway that is beautiful

The introduction of "Other Side River" describes Japanese poetry historically and the emergence of women poets. Geishas have a long history of writing poetry as part of their art and profession, but the free verse of "Other Side River" is not quite like those types of poems. These women poets are not Geishas and there is no white make-up and wig to hide anything about them. They are more realistic and strongly voiced in confronting the truth and the human condition, including relationships between men and women in Japanese society - perhaps all society. These poems feel like jazz at times and at other times seem surreal. Then there are interspersed among them, verses of stark reality, some of nostalgia and longing, even of death and sorrow, and other works that form actual pictures on the pages. It is riveting as a whole.

Several poems are displayed with the English translation beside the Japanese original, in Roman letters. This is a fascinating structure, allowing the reader to read the poem in both languages. Even though I know only a few words of Japanese, reading the original language provided me with additional poetic rhythm, flow, and even emotional value. My favorites of the verses in this book are those that are rather experimental visual poetry, such as "Vase," -- the words of which are arranged to form the image of a vase on the page. Another favorite is "Living Thing," which pictures trails of letters forming phrases and sentences just below the title in order to look like literary tentacles of a man o'war.

In the back of the book is a list of the authors and a short biography of each and all are interesting. Aside from lives as poets, some of these gifted women are embroidery artists, illustrators, novelists, painters, PhDs, teachers, and translators. The poets of this book also include those who have been in Japan's "untouchables" class, lesbian poets, Korean-Japanese poets, and even Japanese poets writing in English as their second language. I have found in the East, that poetry is an expressive art form used by many people from all lifestyles, and that a poet is usually accomplished in other arts, literary forms, and professions. In fact, I have found these poets to be decidedly multitalented. The experiences from their occupations and vocations enter into their poems, which are like gold refined through fire over and over until the refiner creates a small amount of a material that is priceless. It is also like a piece of coal on which the pressures of life have exerted themselves with such force as to create a flawless diamond. This is the difference, in my mind, between outstanding poetry of the type offered in "Other Side River" and, say, a philosophical book.

The poems in "Other Side River" should be read by anyone interested in free verse and diversity of poetry types and author backgrounds. The free verse will be enjoyed by readers attracted to the Far East, as well as those interested in women's studies and the global human condition.

From an editor, poet and reader There are no Madam Butterflys in this book. Leza Lowitz and Miyuki Aoyama have gathered together, edited and translated an amazing collection of contemporary Japanese women's poetry in other side river. Very prominent on the cover and title page are the words FREE VERSE, and free it is. No one is singing "Un bel di.." in this group. Until now my view of Japanese women was confined to Korosawa's movies and Puccini's heart-rending melodies. What an awakening! Nobody is bowing and smiling, giggling and shuffling among this crew. There may be songs of fleeting love, of disappointment, of nostalgia, even a lament after an abortion-- Hiromi Ito's "Killing Kanoko", but these are modern women expressing themselves in an open, bold and incredibly brave fashion, expressing themselves in songs of protest, triumph, love, survival and on a variety of subjects in a unique way. These are women from every province, from every walk of life. Some embrace the counter culture, some write in more traditional ways but each poet has a distinctive voice, a recognizable style and makes a strong, vibrant contribution to the whole. Leza Lowitz and Miyuki Aoyamo have gifted not only women, but what is more important, the life of poetry wherever it may breath.

This beautiful collection surprised me with its depth and breadth. The poetry of Japanese women of all ages and backgrounds comes together in this landmark anthology in clear, poetic translations. What's more (thankfully), there are no geisha or shrinking violets to be found in its pages. Rather, this is a flowering of contemporary women poets from the famous to the virtually unknown, including a range of powerful, strong poems from those whose voices haven't been heard before in English translation. Korean-Japanese poets, Ainu poets, poets from Japan's "Untouchable" caste, lesbian poets, poets writing in English (not their native tongue!) and others are some of the diverse talents blooming here. From the surrealistic to the realistic, from the prose poem to the jazz riff, from experimental visual poetry to confessional chants, this brave and beautiful anthology delights upon each re-reading. A sample from its pages is:

"Attica Blues/Archie Shepp":
Chained in the bottomless marshpond/
I dye my body as black as possible/
Tomorrow I'll be blacker than today./
The days stand on unreasonableness,/
Historical questions crushed under their feet./

But I don't stop protesting/
Even though I can't move when I'm held down/
Even if my last blessing was the sound of my twisted neck,/
I'd make you listen from underground.--by Harumi Makino Smith

From an editor, poet and reader There are no Madam Butterflys in this book. Leza Lowitz and Miyuki Aoyama have gathered together, edited and translated an amazing collection of contemporary Japanese women's poetry in other side river. Very prominent on the cover and title page are the words FREE VERSE, and free it is. No one is singing "Un bel di.." in this group. Until now my view of Japanese women was confined to Korosawa's movies and Puccini's heart-rending melodies. What an awakening! Nobody is bowing and smiling, giggling and shuffling among this crew. There may be songs of fleeting love, of disappointment, of nostalgia, even a lament after an abortion-- Hiromi Ito's "Killing Kanoko", but these are modern women expressing themselves in an open, bold and incredibly brave fashion, expressing themselves in songs of protest, triumph, love, survival and on a variety of subjects in a unique way. These are women from every province, from every walk of life. Some embrace the counter culture, some write in more traditional ways but each poet has a distinctive voice, a recognizable style and makes a strong, vibrant contribution to the whole. Leza Lowitz and Miyuki Aoyamo have gifted not only women, but what is more important, the life of poetry wherever it may breath.

Born in 1940, I lived a serene childhood during the War. Our hardships were rationing and blackouts. My like-age cousin in Southwestern Germany dodged bombs and tanks, lost her father somewhere on the Eastern Front and our great uncle when their town was overrun. Like her, I knew we were at war. Our city streets had plenty of amputee veterans and men in uniform. I saw the Atlantic horizon lined with warships. I played war with my brother and "flew" my toy planes crying, "bombs over Tokyo." How protected we American children were!

It may be a cliche to say it but we should never forget. This book brings back the faces of a few of the men who took the war to the enemy and kept it from our land. It is a tribute to the combat photographers that many of these pictures exist and though black and white stills do not communicate the sound, fury, and chaos of the battlefield, many of the photos capture the action in a way that makes it seem to unfold before our eyes.

The battlefield photos personalize the War. You see the tension and fatigue in men's eyes. Where Marines or Japs lie dead you are confronted with the ultimate impact on the luckless. Where men's faces are clear you are struck by the combination of youthfulness and age that seem intermingled. Among the living you wonder what became of them.

For sheer impact, I recommend the photo at the top left of page 154. Taken on a Tarawa beachead, five Marines are visible in the cover of a disabled Amtrak. One is dead, two are ready for action, and two are condition unknown. Of the five, the first three are the true subjects of the photo. Their faces are clear. The dead man looks young and at peace. The other two are alert and tense facing inland toward the enemy. You can imagine them lunging forward at first opportunity out of the cover of the Amtrak to meet whatever fate awaits them.

The book is more than a collection of captioned photos. Instead, the photos illuminate the textual description of Marine Corps activities prior to and during the War in the Pacific. Chapters are devoted to each of the major island campaigns, to training, amphibious force history and development, experiences early in the war etc. The writing is clear and to the point providing a good overview and summary. Readers wishing to focus on just one book covering Marine Corps participation in WWII will be well served by this book.

This is an excellent book showing the US Marines during WW2 in the Pacific. Both the pictures and text are some of the best I have seen. This book will truly be appreciated by anyone who wants to understand what it was like to be a Marine fighting in the Pacific Theater of Operations during World War II.

This book covers the full scope of the island-hopping Marines, with vivid pictures portraying what they went through in World War II. However, if you want to follow one Marine who hit Tulagi, Guadalcanal, Tarawa, Saipan, Guam, and Iwo Jima, I recommend reading "Pacific War Marine."

Pacific Warriors is one of those rare books that absolutely captures the essence of an era. Eric Hammel's photo selection and text sets the stage and allows the images themselves to tell the story of a generation of Marines who fought the battles in the Central Pacific during World War II. These photos remind everyone that the cost of victory over Japan did not come cheap. The combat cameramen captured the close-range fighting brilliantly, and some of the best war photography ever taken can be seen within the pages of this book. If you have even a passing interest in this topic, you need to own this work. Get it on your bookshelf right away, you will not be disappointed.