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\"Written Chinese served as a prestigious, cosmopolitan script across medieval East Asia, from as far west as the Tarim Basin to the eastern kingdom of Heian period Japan (794-1185). In this book, Brian Steininger revisits the mid-Heian court of the Tale of Genji and the Pillow Book, where literary Chinese was not only the basis of official administration, but also a medium for political protest, sermons of mourning, and poems of celebration. Chinese Literary Forms in Heian Japan reconstructs the lived practice of Chinese poetic and prose genres among Heian officials, analyzing the material exchanges by which documents were commissioned, the local reinterpretations of Tang aesthetic principles, and the ritual venues in which literary Chinese texts were performed in Japanese vocalization. Even as state ideology and educational institutions proclaimed the Chinese script's embodiment of timeless cosmological patterns, everyday practice in this far-flung periphery subjected classical models to a string of improvised exceptions. Through careful comparison of literary and documentary sources, this book provides a vivid case study of one society's negotiation of literature's position--both within a hierarchy of authority and between the incommensurable realms of script and speech.\".

Written Chinese served as a prestigious, cosmopolitan script across medieval East Asia, from as far west as the Tarim Basin to the eastern kingdom of Heian period Japan (794Ð1185). In this book, Brian Steininger revisits the mid-Heian court of the Tale of Genji and the Pillow Book, where literary Chinese was not only the basis of official administration, but also a medium for political protest, sermons of mourning, and poems of celebration. Chinese Literary Forms in Heian Japan reconstructs the lived practice of Chinese poetic and prose genres among Heian officials, analyzing the material exchanges by which documents were commissioned, the local reinterpretations of Tang aesthetic principles, and the ritual venues in which literary Chinese texts were performed in Japanese vocalization. Even as state ideology and educational institutions proclaimed the Chinese scriptÕs embodiment of timeless cosmological patterns, everyday practice in this far-flung periphery subjected classical models to a string of improvised exceptions. Through careful comparison of literary and documentary sources, this book provides a vivid case study of one societyÕs negotiation of literatureÕs positionÑboth within a hierarchy of authority and between the incommensurable realms of script and speech.

A quiet revolution in knowledge separated the early modern period in Japan from all previous time. After 1600, self-appointed investigators used the model of the land and cartographic surveys of the newly unified state to observe and order subjects such as agronomy, medicine, gastronomy, commerce, travel, and entertainment. They subsequently circulated their findings through a variety of commercially printed texts: maps, gazetteers, family encyclopedias, urban directories, travel guides, official personnel rosters, and instruction manuals for everything from farming to lovemaking. In this original and gracefully written book, Mary Elizabeth Berry considers the social processes that drove the information explosion of the 1600s. Inviting readers to examine the contours and meanings of this transformation, Berry provides a fascinating account of the conversion of the public from an object of state surveillance into a subject of self-knowledge.

Japanese animation, video games, and manga have attracted fans around the world. The characters, the stories, and the sensibilities that come out of these cultural products are together called Japan Cool. This is not a sudden fad, but is rooted in manga—Japanese comics—which since the mid-1940s have developed in an exponential way. In spite of a gradual decline in readership, manga still commands over a third of the publishing output. The volume of manga works that is being produced and has been through history is enormous. There are manga publications that attract readers of all ages and genders. The diversity in content attracts readers well into adulthood. Surveys on reading practices have found that almost all Japanese people read manga or have done so at some point in their lives. The skills of reading manga are learned by readers themselves, but learned in the context of other readers and in tandem with school learning. Manga reading practices are sustained by the practices of other readers, and manga content therefore serves as a topic of conversation for both families and friends. Moreover, manga is one of the largest sources of content for media production in film, television, and video games. Manga literacy, the practices of the readers, the diversity of titles, and the sheer number of works provide the basis for the movement recognized as Japan Cool. Reading Japan Cool is directed at an audience of students of Japanese studies, discourse analysts, educators, parents, and manga readers.