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Vogel pays particular attention to the periods AD 600-838, when Japan learned from China, and 1895-1937 and 1972-1992, when China learned from Japan. With recorded contacts spanning 1,500 years, compared with interactions lasting merely two centuries between China and the United States, Japan-China relations are shadowed by history. As Vogel states in the preface, "I see myself as a friend of both China and Japan. [Extracted from the article]

She concludes that for successful bilingualism such strategies as one person/one language approach and home language/community language systems may not be as important as it has been suggested in earlier research. "Codeswitching by Japan's unrecognised bilinguals: Japanese university students' use of their native language as a learning strategy" by Sandra Fotos explores how Japanese learners of English use code-switching as a learning strategy. R. Michael Bostwick evaluates the effect of the first immersion programme in Japan in "Bilingual education of children in Japan: year four of a partial immersion programme". [Extracted from the article]

Here, Koikari disrupts depoliticized ties between the marginalized people of the Tohoku region and indigenous Hawaiians, critiquing the erasures of Japanese and Western imperialism in the romanticized tropes of "paradise" and "healing." Moreover, Koikari highlights the proliferation of language that reinforces connections between manhood and the military through the resurrection of an ostensible martial "inheritance", namely, I bushido i . Moreover, Koikari underscores the ways in which exhortations to take responsibility for recovery and risk containment are couched in national(ist) terms that uncritically hark back to the troubling language and mindsets of imperial and wartime Japan while repackaging Japan's military as primarily a humanitarian entity. [Extracted from the article]

Much debate about Japan in the past two decades has been about its lost decade or causes for its stagnation; in short, Japan has been forgotten by the world. Japan remodeled: How government and industry are reforming Japanese capitalism. The Business Reinvention of Japan: How to Make Sense of the New Japan and Why It Matters: Ulrike Schaede, Stanford, CA: Stanford University Press, 2020, xiii, 261 pp. [Extracted from the article]

For example, if asked, many people in Japan would say the Shinto altar in the police department is not-religion, as no ritual is performed and no worship is made. Regarding the distinction between religion and not-religion in the conclusion of the book, the author claims that "to free religion, one must make sharp distinctions between religion and not-religion" (250). Problematically, however, since this distinction runs parallel to the framework of good/bad religions, a Shinto altar in a police department can be categorized as "not-religion" by being viewed as tradition or custom and thus gain public support. [Extracted from the article]

Alexy debunks the widespread attribution of increasing divorce to female empowerment by pointing out the persistent disadvantage that women still face in Japanese society (pp. 136-37). Yet divorce does not just bring misery but also fledgling friendships - what Alexy calls "bonds of disconnection" (p. 156). I especially enjoyed the intellectual vigor with which Alexy busts the widespread stereotypes about divorce in Japan by vetting common perceptions against her empirical findings. [Extracted from the article]

In chapter 2, "Hypermasculinity and Ghetto/Gangster Authenticity", Armstrong discusses the significant number of hip-hop artists in Kansai and elsewhere who are known or believed to be involved with Yakuza. In the afterword, Armstrong discusses, among other issues, the possibility of Shingo's and Anarchy's career success in the United States. But one naturally wonders whether the racial heritage of Japanese hip-hop artists might be seen as a "barrier" to Shingo's and Anarchy's success, given the few prominent artists of East Asian ancestry on the national stage. [Extracted from the article]

If, as Oscar Wilde so famously observed in an 1889 essay, "Japan is pure invention", then geisha are certainly representative of that invention.[1] In I Imagining Prostitution in Modern Japan i , Ann Marie L. Davis takes on not the figure of the geisha, but the "prostitute" (or "sex worker") immediately before, during, and just after the Meiji era. Imagining Prostitution in Modern Japan, 1850-1913 This book suggests future work in which there is more emphasis on relationality along the lines of Pierre Bourdieu's "symbolic power" (mentioned belatedly by Davis in her epilogue, p. 204). [Extracted from the article]

, by In this scrupulously detailed study Litten undertakes to expand the scope of our appreciation of the genesis of Japanese animation prior to the more commonly accepted point of departure in the year 1917. Litten, correctly in my view, takes an integrative approach to animation in Japan, acknowledging that the eventually dominant animation techniques in commercial animation production emerged from amongst an array of technologies, including chromolithography and paper-animation techniques. [Extracted from the article]