By Hector Garcia
For each fan of manga, anime, J-pop, or Zen, A Geek in Japan is a hip, clever and concise advisor to the land that's their resource. complete and good knowledgeable, it covers a wide range of themes in brief articles followed via sidebars and various images, offering a full of life digest of the society and tradition of Japan. Designed to attract the generations of Westerners who grew up on Pokemon, manga and games, A Geek in Japan reinvents the tradition consultant for readers within the net age.
Spotlighting the originality and creativity of the japanese, debunking myths approximately them, and answering nagging questions like why they're so keen on robots, writer Hector Garcia has created the right publication for the becoming ranks of Japanophiles during this encouraged, insightful and hugely informative advisor.
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Extra resources for A Geek in Japan: Discovering the Land of Manga, Anime, Zen, and the Tea Ceremony
57 Neil McMullin also noted the problems associated with the sōhei image, citing Kuroda’s revealing studies in a footnote. 59 Since translations of premodern literary 16 the teeth and claws of the buddha works have tended to take a similar approach, he is, however, in good company: these include Helen McCullough’s translation of the Heike monogatari and William R. 60 The prevalence of this view of the sōhei can be further supported if one includes unpublished works. ”61 While a comparison of the knightly European monastic orders and monastic armies in Japan may certainly be illuminating and useful, this paper’s faults include a dangerous degree of circular reasoning: It begins with the assumption that both Japan and Europe have a feudal stage in common, and then proceeds to delineate this societal configuration by comparing religious military orders, which have already been defined as one of the characteristics of feudal societies.
70 Japanese scholars of a later generation have unfortunately not progressed much beyond these constructs. Mikawa Kei, for example, simply repeats what previous scholars have stated, reaching the identical conclusion when he claims that the gōso and the sōhei were essentially inseparable. 72 In point of fact, Ōshima is correct in identifying the protesters, but one is hard pressed to find any evidence of armed warriors or monk-warriors. 73 Watanabe’s use of a literary account, which ironically does not indicate that the protesters were armed, typifies the lack of source criticism in studies of the temple protests.
Since monks were exempt, some locals evaded service by taking Buddhist vows on their own, ignoring the sanctioned ordination platforms controlled by the imperial court. It need hardly be pointed out that such clerics were unlikely to follow the religious precepts very closely. 7 It is just as conceivable that they served in other capacities, such as performing ceremonies to ensure victory for the imperial army. Most scholars today agree that monasteries adopted the use of arms to resolve conflicts during the Heian age, but beyond that it is difficult to find any consensus.