The bunny's back! Originally printed in the long out-of-print Usagi Yojimbo #1 through 4, this volume features Usagi's origins as a wandering rabbit warrior in feudal Japan, and introduces many members of the cast of characters. Brimming with exciting swordfights, authentic locales and costumes, drama and humor, this is some of Stan Sakai's finest work. If you're unfamiliar with this multiple Harvey and Eisner winning comic for all ages, then what rock have you been living under?! Get your history lesson right here.
This fully illustrated volume, including an eight-page colour-plate section, is the first in-depth study in English to examine the warrior and shamanic characteristics and significance of tengu in the martial art culture (bugei) of Muromachi Japan (1336-1573). According to Roald Knutsen, who is widely known for his writings on the samurai tradition, prompting his life-long study of tengu – the part-human, part-animal creatures – was the early discovery that the tengu of the Muromachi period were interacting with the deadly serious bugei masters teaching the arts of war. Here were beings who did not conform to the comic, goblin-like creatures of common folklore and were not the creations of the Buddhist priests intent on demonizing that which they did not understand and could not control. As this study shows, the part-hidden tengu under review passed on and taught the clearest theory of tactics and strategy to bushi of the highest calibre, the absorption and mastery of which often decided if the warrior and his clan lived or were annihilated on the all-too-frequent killing grounds of the Muromachi age. Tengu will be widely welcomed in many contexts including studies relating to martial arts, religion and folklore, shamanism and mythology, and the social and military history of Japan.
This is a study of visual and textual images of the mythical creature tengu from the late Heian (897–1185) to the late Kamakura (1185–1333) periods. Popularly depicted as half-bird, half-human creatures with beaks or long noses, wings, and human bodies, tengu today are commonly seen as guardian spirits associated with the mountain ascetics known as yamabushi. In the medieval period, however, the character of tengu most often had a darker, more malevolent aspect. Haruko Wakabashi focuses in this study particularly on tengu as manifestations of the Buddhist concept of Māra (or ma), the personification of evil in the form of the passions and desires that are obstacles to enlightenment. Her larger aim is to investigate the use of evil in the rhetoric of Buddhist institutions of medieval Japan. Through a close examination of tengu that appear in various forms and contexts, Wakabayashi considers the functions of a discourse on evil as defined by the Buddhist clergy to justify their position and marginalize others. Early chapters discuss Buddhist appropriations of tengu during the late twelfth and thirteenth centuries in relation to the concept of ma. Multiple interpretations of ma developed in response to changes in society and challenges to the Buddhist community, which recruited tengu in its efforts to legitimize its institutions. The highlight of the work discusses in detail the thirteenth-century narrative scroll Tengu zōshi (also known as the Shichi Tengu-e, or the Seven Tengu Scrolls), in which monks from prominent temples in Nara and Kyoto and leaders of “new” Buddhist sects (Pure Land and Zen) are depicted as tengu. Through a close analysis of the Tengu zōshi’s pictures and text, the author reveals one aspect of the critique against Kamakura Buddhism and how tengu images were used to express this in the late thirteenth century. She concludes with a reexamination of the meaning of tengu and a discussion of how ma was essentially socially constructed not only to explain the problems that plague this world, but also to justify the existence of an institution that depended on the presence of evil for its survival. Drawing on a wide range of primary sources, Wakabayashi provides a thoughtful and innovative analysis of history and religion through art. The Seven Tengu Scrolls will therefore appeal to those with an interest in Japanese art, history, and religion, as well as in interdisciplinary approaches to socio-cultural history.
Hirata Atsutane (1776–1843) has been the subject of numerous studies that focus on his importance to nationalist politics and Japanese intellectual and social history. Although well known as an ideologue of Japanese National Learning (Kokugaku), Atsutane’s significance as a religious thinker has been largely overlooked. His prolific writings on supernatural subjects have never been thoroughly analyzed in English until now. In When Tengu Talk, Wilburn Hansen focuses on Senkyo ibun (1822), a voluminous work centering on Atsutane’s interviews with a fourteen-year-old Edo street urchin named Kozo Torakichi who claimed to be an apprentice tengu, a supernatural creature of Japanese folklore. Hansen uncovers in detail how Atsutane employed a deliberate method of ethnographic inquiry that worked to manipulate and stimulate Torakichi’s surreal descriptions of everyday existence in a supernatural realm, what Atsutane termed the Other World. Hansen’s investigation and analysis of the process begins with the hypothesis that Atsutane’s project was an early attempt at ethnographic research, a new methodological approach in nineteenth-century Japan. Hansen posits that this "scientific" analysis was tainted by Atsutane’s desire to establish a discourse on Japan not limited by what he considered to be the unsatisfactory results of established Japanese philological methods. A rough sketch of the milieu of 1820s Edo Japan and Atsutane’s position within it provides the backdrop against which the drama of Senkyo ibun unfolds. There follow chapters explaining the relationship between the implied author and the outside narrator, the Other World that Atsutane helped Torakichi describe, and Atsutane’s nativist discourse concerning Torakichi’s fantastic claims of a newly discovered Shinto holy man called the sanjin. Sanjin were partly defined by supernatural abilities similar (but ultimately more effective and thus superior) to those of the Buddhist bodhisattva and the Daoist immortal. They were seen as holders of secret and powerful technologies previously thought to have come from or been perfected in the West, such as geography, astronomy, and military technology. Atsutane sought to deemphasize the impact of Western technology by claiming these powers had come from Japan’s Other World. In doing so, he creates a new Shinto hero and, by association, asserts the superiority of native Japanese tradition. In the final portion of his book, Hansen addresses Atsutane’s contribution to the construction of modern Japanese identity. By the late Tokugawa, many intellectuals had grown uncomfortable with continued cultural dependence on Neo-Confucianism, and the Buddhist establishment was under fire from positivist historiographers who had begun to question the many contradictions found in Buddhist texts. With these traditional discourses in disarray and Western rationalism and materialism gaining public acceptance, Hansen depicts Atsutane’s creation of a new spiritual identity for the Japanese people as one creative response to the pressures of modernity. When Tengu Talk adds to the small body of work in English on National Learning. It moreover fills a void in the area of historical religious studies, which is dominated by studies of Buddhist monks and priests, by offering a glimpse of a Shinto religious figure. Finally, it counters the image of Atsutane as a forerunner of the ultra-nationalism that ultimately was deployed in the service of empire. Lucid and accessible, it will find an appreciative audience among scholars of Shinto and Japanese and world religion. In addition to religion specialists, it will be of considerable interest to anthropologists and historians of Japan.
Immune to pain, invincible in combat. The most terrible of all demons... In Japanese mythology, the Tengu is a living force of evil that infects its followers with the mad strength of the beserker and the capacity to survive attack from any weapon. At the close of World War II, the Tengu was Japan's most terrifying secret weapon. Now the demon is unleashed again – this time in a diabolical plot to wreak vengeance on America for the mega-destruction of Hiroshima... 'One of the most original and frightening storytellers of our time' PETER JAMES. 'A true master of horror' JAMES HERBERT.
Hirata Atsutane (1776–1843) has been the subject of numerous studies that focus on his importance to nationalist politics and Japanese intellectual and social history. Although well known as an ideologue of Japanese National Learning (Kokugaku), Atsutane’s significance as a religious thinker has been largely overlooked. His prolific writings on supernatural subjects have never been thoroughly analyzed in English until now. In When Tengu Talk, Wilburn Hansen focuses on Senkyo ibun (1822), a voluminous work centering on Atsutane’s interviews with a fourteen-year-old Edo street urchin named Kozo Torakichi who claimed to be an apprentice tengu, a supernatural creature of Japanese folklore. Hansen uncovers in detail how Atsutane employed a deliberate method of ethnographic inquiry that worked to manipulate and stimulate Torakichi’s surreal descriptions of everyday existence in a supernatural realm, what Atsutane termed the Other World. Hansen’s investigation and analysis of the process begins with the hypothesis that Atsutane’s project was an early attempt at ethnographic research, a new methodological approach in nineteenth-century Japan. Hansen posits that this "scientific" analysis was tainted by Atsutane’s desire to establish a discourse on Japan not limited by what he considered to be the unsatisfactory results of established Japanese philological methods. A rough sketch of the milieu of 1820s Edo Japan and Atsutane’s position within it provides the backdrop against which the drama of Senkyo ibun unfolds. There follow chapters explaining the relationship between the implied author and the outside narrator, the Other World that Atsutane helped Torakichi describe, and Atsutane’s nativist discourse concerning Torakichi’s fantastic claims of a newly discovered Shinto holy man called the sanjin. Sanjin were partly defined by supernatural abilities similar (but ultimately more effective and thus superior) to those of the Buddhist bodhisattva and the Daoist immortal. They were seen as holders of secret and powerful technologies previously thought to have come from or been perfected in the West, such as geography, astronomy, and military technology. Atsutane sought to deemphasize the impact of Western technology by claiming these powers had come from Japan’s Other World. In doing so, he creates a new Shinto hero and, by association, asserts the superiority of native Japanese tradition. In the final portion of his book, Hansen addresses Atsutane’s contribution to the construction of modern Japanese identity. By the late Tokugawa, many intellectuals had grown uncomfortable with continued cultural dependence on Neo-Confucianism, and the Buddhist establishment was under fire from positivist historiographers who had begun to question the many contradictions found in Buddhist texts. With these traditional discourses in disarray and Western rationalism and materialism gaining public acceptance, Hansen depicts Atsutane’s creation of a new spiritual identity for the Japanese people as one creative response to the pressures of modernity. When Tengu Talk adds to the small body of work in English on National Learning. It moreover fills a void in the area of historical religious studies, which is dominated by studies of Buddhist monks and priests, by offering a glimpse of a Shinto religious figure. Finally, it counters the image of Atsutane as a forerunner of the ultra-nationalism that ultimately was deployed in the service of empire. Lucid and accessible, it will find an appreciative audience among scholars of Shinto and Japanese and world religion. In addition to religion specialists, it will be of considerable interest to anthropologists and historians of Japan.
In this final book in the series, "the rightful emperor is lost; illness and murder give rise to suspicions and make enemies of allies. Unrest rules the country. Only Shika can end the madness by returning the Lotus Throne to its rightful ruler"--Amazon.com.
A comprehensive look at the skills of the ninja beyond the physical including: Kuji-In (mystic knowledge), Kuji-Kiri (the 9 cuts of power), Meditation, Training perceptions, Ki-Ai, Kyusho (Vital Points), Invisibility, Survival Tactics, and much more.
Tengu and the Sage is a thrilling action love story that defies the ages. In a time and place beyond anything and anyone, a man questions all that he has come to know to understand a smile that captures his heart. When the heart overrides destiny, which will you choose?
An epic four-volume adventure in mythical medieval Japan: a world of warriors and assassins, demons and spirits In The Tengu’s Game of Go, the final book of Lian Hearn's epic Tale of Shikanoko--all of which will be published in 2016--the rightful emperor is lost; illness and murder give rise to suspicions and make enemies of allies. Unrest rules the country. Only Shika can end the madness by returning the Lotus Throne to its rightful ruler. As destiny weaves its rich tapestry, a compelling drama plays out against a background of wild forests, elegant castles, hidden temples, and savage battlefields. This is the medieval Japan of Lian Hearn's imagination, where animal spirits clash with warriors and children navigate a landscape as serene as it is deadly. "Expect graphic violence, fairy-tale magic, flights of comedy, and operatic melodrama but also genuine intimacy and tragedy." - Kirkus Reviews The Tale of Shikanoko Book One: Emperor of the Eight Islands Book Two: Autumn Princess, Dragon Child Book Three: Lord of the Darkwood Book Four: The Tengu's Game of Go
