Emerging in the 1920s, the Japanese pop scene gained a devoted following, and the soundscape of the next four decades became the audible symbol of changing times. In the first English-language history of this Japanese industry, Hiromu Nagahara connects the rise of mass entertainment with Japan’s transformation into a postwar middle-class society.
Tokyo Boogie-woogie and D.T. Suzuki seeks to understand the tensions between competing cultures, generations, and beliefs in Japan during the years following World War II, through the lens of one of its best-known figures and one of its most forgotten. Daisetsu Teitaro Suzuki (D.T. Suzuki) was a prolific scholar and translator of Buddhism, Zen, and Chinese and Japanese philosophy and religious history. In the postwar years, he was a central figure in the introduction of Buddhism to the United States and other English-language countries, frequently traveling and speaking to this end. His works helped define much of these interpretations of ‘Eastern Religion’ in English, as well as shape views of modern Japanese Buddhism. Against this famous figure, however, is a largely unknown or forgotten shape: Suzuki Alan Masaru. Alan was D.T. Suzuki’s adopted son and, though he remained within his father’s shadow, is mostly known as the lyricist of the iconic pop hit “Tokyo Boogie-woogie.” Perhaps due to his frequent scandals and the fraught nature of the relationship, Alan remains unmentioned and unstudied by scholars and historians. Yet by exploring the nature of the relationship between these two, Shoji Yamada digs into the conflicting memories and experiences of these generations in Japan.
Long obscured by the more dramatic activities of post-World War II student activists, the history of the Japanese left-wing student movement during its formative period from 1918 until its suppression in the 1930s is analyzed here in detail for the first time. Focusing on the Shinjinkai (New Man Society) of Tokyo Imperial University, the leading prewar student group, Henry DeWitt Smith describes the origins and evolution of student radicalism in the period between the two World Wars. He concludes with an analysis of the careers of the Shinjinkai members after graduation and with an explanation of the importance of the prewar tradition to the postwar student movement.
Enka, a sentimental ballad genre, epitomizes for many the nihonjin no kokoro (heart/soul of Japanese). To older members of the Japanese public, who constitute enka’s primary audience, this music—of parted lovers, long unseen rural hometowns, and self-sacrificing mothers—evokes a direct connection to the traditional roots of “Japaneseness.” Overlooked in this emotional invocation of the past, however, are the powerful commercial forces that, since the 1970s, have shaped the consumption of enka and its version of national identity. Informed by theories of nostalgia, collective memory, cultural nationalism, and gender, this book draws on the author’s extensive fieldwork in probing the practice of identity-making and the processes at work when Japan becomes “Japan.”
Landscape has always played a vital role in shaping Japan’s cultural identity. Imaginative Mapping analyzes how intellectuals of the Tokugawa and Meiji eras used specific features and aspects of the landscape to represent their idea of Japan and produce a narrative of Japan as a cultural community. These scholars saw landscapes as repositories of local history and identity, stressing Japan’s differences from the models of China and the West. By detailing the continuities and ruptures between a sense of shared cultural community that emerged in the seventeenth century and the modern nation state of the late nineteenth century, this study sheds new light on the significance of early modernity, one defined not by temporal order but rather by spatial diffusion of the concept of Japan. More precisely, Nobuko Toyosawa argues that the circulation of guidebooks and other spatial narratives not only promoted further movement but also contributed to the formation of subjectivity by allowing readers to imagine the broader conceptual space of Japan. The recurring claims to the landscape are evidence that it was the medium for the construction of Japan as a unified cultural body.
Popular representations of the past are everywhere in Japan, from cell phone charms to manga, from television dramas to video games to young people dressed as their favorite historical figures hanging out in the hip Harajuku district. But how does this mass consumption of the past affect the way consumers think about history and what it means to be Japanese? By analyzing representations of the famous sixteenth-century samurai leader Toyotomi Hideyoshi in historical fiction based on Taikōki, the original biography of him, this book explores how and why Hideyoshi has had a continued and ever-changing presence in popular culture in twentieth- and twenty-first-century Japan. The multiple fictionalized histories of Hideyoshi published as serial novels and novellas before, during, and after World War II demonstrate how imaginative re-presentations of Japan’s past have been used by various actors throughout the modern era. Using close reading of several novels and short stories as well as the analysis of various other texts and paratextual materials, Susan Furukawa discovers a Hideyoshi who is always changing to meet the needs of the current era, and in the process expands our understanding of the powerful role that historical narratives play in Japan.
The “after-hours club” is a fixture of the African American ghetto. It is a semisecret, unlicensed “spot” where “regulars” and “tourists” mingle with “hustlers” to buy and use drugs long after regular bars are closed and the party has ended for the “squares.” After-hours clubs are found in most cities, but for people outside of their particular milieu, they are formidably difficult to identify and even more difficult to access. The sociologist Terry Williams returns to the cocaine culture of Harlem in the 1980s and ’90s with an ethnographic account of a club he calls Le Boogie Woogie. He explores the life of a cast of characters that includes regulars and bar workers, dealers and hustlers, following social interaction around the club’s active bar, with its colorful staff and owner and the “sniffers” who patronize it. In so doing, Williams delves into the world of after-hours clubs, exploring their longstanding function in the African American community as neighborhood institutions and places of autonomy for people whom mainstream society grants few spaces of freedom. He contrasts Le Boogie Woogie, which he visited in the 1990s, with a Lower East Side club, dubbed Murphy’s Bar, twenty years later to show how “cool” remains essential to those outside the margins of society even as what it means to be “cool” changes. Le Boogie Woogie is an exceptional ethnographic portrait of an underground culture and its place within a changing city.
Through a close examination of economic trends and case studies of particular families, this study demonstrates that Japan’s protoindustrial economy was far more volatile than portrayed in most studies to date. Few rural elites survived the competitive and unstable climate of this era. Onerous exactions, interregional competition, market volatility, and succession problems propelled many wealthy families into steep decline and others into drastic shifts in the focus of their businesses.
Focusing on the marginal region of Toyama, on the Sea of Japan, the author explores the interplay of central and regional authorities, local and national perceptions of rights, and the emerging political practices in Toyama and Tokyo that became part of the new political culture that took shape in Japan following the Meiji Restoration.
