Page 33 of 65

Authors who belong to Writers in Kyoto

The illustrative art of Rebecca Otowa

My Project – Drawing 100 things in my house
As some of you know, my house is undergoing a big change this year, as my son is moving in with his family. They are renovating, moving furniture, etc. and in the process, a lot of old items are coming to light.

While sorting mountains of things that haven’t seen the light in decades, I decided to undertake a project to draw 100 things in my house. I was inspired to do this by a very stylish collection of the same type that I saw in Miidera Temple in Otsu. While mine isn’t going to be as beautiful as that, at least I hope it will preserve the look of the house and the things in it for future generations to enjoy.

How far along am I in this project? I have just finished #9. Well, I don’t have much time to do it, my days are very full with helping with the renovation work as well as my garden and other writing. Still, if I do it whenever I have time (one drawing takes about 3 hours), I feel confident that at some point I will have all 100 drawings.

I hope you enjoy this little taste of my latest project. Please excuse the poor quality of the pictures. When the whole collection is finished, I plan to photograph them properly, shrink them down from postcard size to about 10 x 6 cm, and make them into a card set.

[Visit Rebecca’s website and blog at rebeccaotowa.com. For her self-introduction see here, and for a review of her book of short stories, The Mad Kyoto Shoe Swapper, see here.]

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100 pics 1 – A view of the rear garden with centuries-old plum tree and hand-carved stone lantern. The lantern will survive the renovation in a different place, but the tree is coming down. The building is the eastern storehouse, which will become the master bedroom.

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100 pics 2 – a garden tool for cutting things, I use it to cut rice straw for mulch. The wooden part is so long because when you are using it, you have to step or kneel on it to steady it. Still works after God knows how long, without sharpening.

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100 pics 3 – Sewing tool used in traditional Japanese sewing, this little item clamps the material so it will stretch tight and enable the tiny stitches used in making kimono, etc.

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100 pics 4 – Old metal lock (I think… I don’t have a key to it) from a wooden door that is no more, outer door of the main storehouse. I admit I am glad to see these doors replaced by metal sashes, as they were very flimsy and I wondered which typhoon would bring them down.

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100 pics 5 – Old-fashioned pillow. Ladies would use this type of pillow under their neck to preserve their elaborate hairstyles. As one who never under any circumstances sacrifices comfort for style, I wince at the discomfort these ladies must have suffered.

Writings about Kyoto, whether by Japanese or foreign observers

Alan Watts (4): modern Kyoto and Gary Snyder

This is the fourth extract from the final chapter of In My Own Way, the autobiography of Alan Watts which came out in 1972 (he died the next year). Interestingly, Watts was inspired in his early teens by Lafcadio Hearn founder of the Lost Japan genre, and like his predecessor he bemoans the industrialisation which is replacing the traits of traditional Japan. He writes too of his visit to Koya-san (The extracts below are taken from pages 351 and 356.)

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I have visited Kyoto four times, and will snatch at any opportunity to go there again, despite the plastic fury which which Japanese industrialism is destroying the country. Kyoto is now dominated by a colossal plastic phallus in full erection from the roof of the Station Hotel, and most ‘modern’ buildings look as if they had been put together from sheets of acetate and crimped tin, and the whole industrial project is a frantic success because there are no squares like Kyoto squares. Nevertheless, Kyoto has civic pride in its ancient traditions and monuments, so that there is some resistance to an aesthetic debacle which is perhaps the world’s major illustration of the proverb that the worst is the corruption of the best.

When Oliver Andrews was there with me he remarked that Kyoto somehow reminded him of Hermann Hesse’s Castalia, for, as the greatest international center of Buddhist culture, it is a curiously cosmopolitan city, frequented by pleasantly eccentric people from all over the world. In Kyoto one never feels ‘out of things’ as one can in Miami, Cape Town, Melbourne, or other such places with vast concentrations of people who have nothing very interesting to do. I have my eye on a virtually unused temple in the grounds of Nanzenji – a quiet place by the aquaduct. Will someone please let me have it for a year?

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Unburdened by a Christian upbringing, Gary Snyder has the humorous attitude to religion so characteristic of Zen. We found him in a Japanese-style cottage, close to the Daitokuji monastery in Kyoto, where he was making a twelve-year study of the Zen way of life. He is like a wiry Chinese sage with high cheekbone, twinkling eyes, and a thin beard, and the recipe for his character requires a mixture of Oregon woodsman, seaman, Amerindian shaman, Oriental scholar, San Francisco hippie, and swinging monk, who takes tough discipline with a light heart. He seems to be gently keen about almost everything, and needs no affectation to make himself interesting. He has taken to wife Masa, a beautiful but gutsy Japanese girl from the southern islands, who looks you straight in the eye, does not simper and giggle, gives no mock humility, yet has a quiet naturalness. Their living room is adorned with two large and colorful scrolls bearing those Shingon diagrams of multitudinous Buddha-figures, and so abounds with Buddhist ceremonial tools that Gary called it ‘the safest place in the galaxy’.

After we have taken a communal bath in a huge cauldron over a wood fire, much saké is downed, and apropos of ku, the clear void, Gary suggests that we incorporate the ‘Null and Void Guaranty and Trust Company’ with the slogan, ‘Register your absence with us; you can take it with you!’ Later I had some business cards printed for him to this effect, naming him as the company’s nonrepresenative. I wonder, why is it that we can’t stop laughing at the notion that none of us really exists, and that the walloping concreteness of all the hard facts to be faced is an energetic performance of nothingness?

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For previous extracts from Alan Watts, see Part One here, Part Two here, and Part Three here.

WiK Competition 2020 First Prize

The judges appreciated the feminine quality of this evocative piece, which skillfully recreates a moment in a person’s life. Residents of Kyoto and visitors to Japan who have had the pleasure of visiting the Ohara area would be able to imagine the story clearly, based on the vivid descriptions and their personal experiences.
– Karen Lee Tawarayama

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December

Like an old wish dropped in water and ruined,
we’d let our cows roam free,
lost track of our weaving,
and, like Orihime and Hikoboshi,
were permitted to meet only after a year’s time:
Accidentally drinking coffee
under the same Kamogawa magnolia.
We feigned surprise
and headed north without a word
until the river ended
and i took off my high heels
and walked barefoot down the highway.
He smoked a cigarette and we sat on the curb eating ice cream in december.
We didn’t say much
in the forest or even after we’d arrived in Ohara,
pine needles and narrow cement stairways
winding up to worn-down statues,
i thought of calling your name from the snow,
but i didn’t.
We rode the bus home in the dark and fell asleep drinking – a tiny lamp casting
cat-like shadows on the wall.

Writings about Kyoto, whether by Japanese or foreign observers

Alan Watts (3) Zen and saké

The following extracts are taken from pages 347-350 of In My Own Way, the autobiography of Alan Watts.

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Ogata-sensei arranged to get us into Ryoanji -– The Temple of the Dragon Hermitage – after visiting hours, so that we could see the rock-and-sand garden in the stillness before twilight, when all the tourist and swarms of schoolchildren had left. These gardens are strictly called ‘dry landscapes,’ and though everyone has seen photographs of this one at Ryoanji they give little idea of the place itself. It reduced us to immediate silence. The camera cannot grasp the whole scene, from the tops of the pines in the background to the whole long stone-edged rectangle of raked river sand with its nine island rocks arranged by miraculously controlled accident upon their beds of moss. One sees islands in a stretch of ocean, or perhaps just rocks on a beach, and the rocks are so scattered as to suggest vast space in the sand. There is nothing for it but to sit on the long veranda and absorb. Yugen. ‘To wander on and on in a forest without thought of return; to watch wild geese seen, and hidden again, in the clouds; to gaze out at ships going hidden by distant islands.’

The garden must be seen in its total setting: the low, roofed, and damp-mottled wall along one side, with the pines above; the calm, horizontal temple buildings with their sliding screens; the luminous deep-green moss garden just around the corner; the incense, the birds, the far-off traffic, the quiet.

Less well-known, and little troubled by tourists, is a comparable garden at Nanzenji designed by Kobori Enshu, and another, marvelously designed but not quite so happily situated, in the Honzan at Daitokuji. Guidebooks and loquacious priests have invented all kinds of symbolic meanings (which may be entirely ignored) for these creations. Such considerations stand in the way of realizing that they are astonishing demonstrations of the power of emptiness, and even that is saying too much. Lao-tzu explained that the usefulness of a window is not so much in the frame as in the empty space which admits light to the house. But people of the West with their heavily overloaded ideas of God, will easily confuse the Buddhist and Taoist feeling for cosmic emptiness with nihilism – the hostile, sour-grapes attitude to the world implicit in the mechanist metaphysics of blind energy – which is hardly to be found in the Orient at all.

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Kyoto must contain thousands of tiny, tucked-away restaurants and bars in narrow streets and alleys, and also has long arcades of small shops selling colorful stacks of dried fish, huge radishes, persimmons, all types of seaweed – dried or pickled – octopuses, squid, sea bream, tuna, globefish, soybean curd, leeks, eggplant, and a multitude of vegetables, pickles, and pastes that I have not yet identified. I wish I had my own kitchen there, though I am happy to sample the restaurants, particularly the bar-type ones for sushi, tempura, and yakitori where the food is prepared right before you. … One such restaurant, which serves both sushi and yakitori, calls itself a dojo or gymnasium for saké drinking and here the cups are not only generous – as distinct from the usual minuscule one-sip cups – but the bottles mighty. Unlike the Americans, the Japanese have no sense of guilt whatsoever about drinking, and this goes for priests as well as laymen. I remember Kato-san telling me about his Zen teacher: ‘Today I had retter from my teacher. Ah so! My teacher he very drunk. Much, much saké. He rive in ronery tempuru high up in mountain. Onry way to keep warm.’

I do not, alas, speak much Japanese; only enough to direct taxis and order food in restaurants, helped out with Chinese characters in a scratchpad. Unfortunately the Japanese and the English find each other’s language is so difficult that we can only talk like children, giving a false if amusing impression of our mentalities.

I do wonder if this attitude to alcohol account for the fact that I have never seen anyone nasty-drunk, as distinct from happy-drunk, on saké, which is about as strong a drink as sherry. The Chinese drink far more fearsome liquors, mos of which taste like a mixture of paint remover and perfume (though I once had a dark brown substance as good as Benedictine), and seem to give alcohol an entirely innocent association with poetry and music (raku), which is written in the same way as happiness. Doubtless these people become alcoholics in the clinical sense, but I suspect that what we call a ‘problem drinker’ is as much a product of social context as of mere booze. Since to be drunk in Japan, and old China, is not considered a disgrace, no one drinks because he is miserable about drinking or in simple defiance of stuffily sober friends and relatives. The Japanese also observe the interesting and salutary social rule that nothing counts which is said in a bar.

WiK Anthology 4

WiK Anthology 4      CALL FOR SUBMISSIONS

STRUCTURES OF KYOTO”
Edited by Rebecca Otowa and Karen Lee Tawarayama
The title refers to the many structures of Kyoto, including mental and cultural structures as well as physical ones.

Call for Submissions: from June 1, 2020

RSVP:  July 1, 2020

Deadline:      October 1, 2020.

Language:     English. Original and unpublished material only.

Eligibility: WiK members only

Word limit:   2000 words.

File type: Microsoft Word. (PDF files will not be accepted.)
Please use a standard format to facilitate editing and processing.

Illustrations:  Each author may submit 2 black and white photos or black and white illustrations per submission. Information on size and method of submission will be provided later.

Revision: We will edit and return manuscripts within one month of submission. Authors will then have two weeks to consider, make changes if required, and return the edited submission.

Please RSVP to the following email address by July 1, and submit your Microsoft Word file to Rebecca Otowa as an attachment to rebecca.on.her.way@gmail.com by October 1.

Place your full name and word count at the top of the submission.

Early submissions appreciated. Thank you.
– Rebecca Otowa and Karen Lee Tawarayama

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Previous anthologies are available through amazon.jp and amazon.com.
For Anthology 2 (Echoes) please see here or here.
For Anthology 3 (Encounters with Kyoto) please click here or here.

WiK Competition 2020 Second Prize

This was a lovely depiction of a flickering relationship whose end was nigh, although one of the couple did not realize it yet. The overall sadness of the piece tugged at the judges’ heartstrings. Though it might have taken place in any setting, it was the “skeleton of a dry cherry leaf” and autumn showing that “death could be beautiful” that belied a more than passing acquaintance with Japanese literature. The judges also felt that the contrast depicted between the evanescence of sparrows compared to their steps caught forever in cement had a particular “Kyoto flavor”.
– Karen Lee Tawarayama

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Sparrow Steps
by Amanda Huggins

Did you often recall that last afternoon in Haradani-en? I can still remember the clear blue skies, hear the leaves crackle underfoot. I held out the dry skeleton of a cherry leaf, told you autumn was proof that death could be beautiful. You took it from me, twisting the stem between your fingers.
‘So fragile,’ you said.
You’d lagged behind as we climbed the hill, and when we reached the top you paused, out of breath. I laughed, said we were getting older, but you didn’t reply. I think you hoped your silence would say nothing, would go unnoticed, yet I could hear every word you’d bitten back, could hear them echoing around Kinkakuji Temple.
We stopped at a bridge on the way back, and you sat on the steps to unfasten your boots, removed a small stone that was pressing into your heel. I crouched beside you, watched as you ran your fingertips over a row of bird footprints, captured forever in newly laid concrete.
‘Proof we can sometimes leave an eternal mark, that we live on after our beautiful deaths,’ you said.
I took a photograph of the prints next to your splayed hand; the immortal footsteps of sparrows, like tiny dinosaur fossils.
‘We should make a pledge,’ I said. ‘A vow that if we ever lose touch we’ll meet here at the sparrow steps ten years from today?’
I was so sure we’d never be apart. It was an easy promise.
You looked up at the cherry trees, and for a moment I remembered them in spring: petals delicate as insect wings, fluttering down like a whisper of moths, the trees bowing with the weight of their fleeting beauty.
That’s when I saw the uncertainty in your eyes.
‘Yes,’ you said, quietly. ‘We should do that.’

Zoom with Jeff Kingston

Interviewer Amy Chavez and speaker Jeff Kingston

WiK’s first ever Zoom event took place on May 23 at 4.00 pm with 18 participants in all, which was a good number considering the event was limited to WiK members only. Particularly pleasing was that we had participants from Scotland, Australia and Kamakura in addition to a speaker in Tokyo and an interviewer on an island in the Inland Sea. Needless to say, it was the first time for us to have such outreach, and given the inclusive nature of online conferencing we will surely be looking at holding similar events in future, regardless of Corona conditions. WiK too will be adjusting to a new normality.

As for the interview, Jeff covered a variety of topics in fluent and fulsome manner without recourse to notes of any kind. He started with the story of his Counterpoint Column, which he took over from Roger Pulvers and ran for many years before being suddenly dropped following the arrival of new owners at the Japan Times. This took place in the wider context of a campaign by the Abe government to ‘correct’ negative or critical reporting about Japan.

Another topic to loom large was that of apologies for Japan’s role in WW2. It was pointed out that while Japan has often apologised, this has been undermined by subsequent statements that served to devalue or negate them. Whereas social democrat PM Murayama spoke of ‘mistaken national policy’, the present PM Abe Shinzo sought to justify the sacrifice made by the wartime generation in enabling today’s Japan. In fact 80% of Abe’s cabinet belongs to the nationalistic Nippon Kaigi, one of whose aims is to revision WW2 as Japan’s liberation of Asia. (Emperor Akihito by contrast made a point of praising the postwar generation for the present prosperity.) School textbooks are an indicator of the change in official thinking, with the omission of such controversial issues as the comfort women (there remains just one approved textbook that mentions them, and the publisher has been subject to threats and harassment).

Another major topic was Article 9, which has been a sticking point for Abe, as one of his key aims is to amend the constitution and allow Japan to use its military power for more than self-defence. To get through such a constitutional amendment requires two thirds majority in the elective bodies plus a a referendum after that, and with the Komeito party, a government ally, not supporting him and the general public not in favour, Abe’s dream is seemingly unattainable. However, he effectively achieved his aim in 2015 by pushing through the US-Japan Security Treaty which asserts collective self-defense and which has effectively torpedoed Article 9 by obliging Japan to aid the US if need be.

Questions followed, amongst which was one about the lack of opposition to Abe, and one about his support for the nuclear industry. The former was partly ascribed to rural seats being given undue weight, which serve to boost the LDP. At the same time Abe could be said to be lucky in serving at a time when there is no strong rival. As for the nuclear industry, it was pointed out that there are many powerful vested interests and that promotion of Japan’s nuclear expertise has strong export potential. As with the other topics, the questions were dealt with by Jeff in a manner that showed he was well-informed and had a clear overview of developments. Though Zoom did not allow us to appreciate his physical presence, I think those who participated would agree that he came over very well online and on camera. This first step has set a good precedent for how WiK can overcome the Corona threat and benefit in the new normality to follow.

For those who would like to read the background to the termination of Jeff’s column for The Japan Times, please click here.

Jeff Kingston is the director of Asian Studies, Temple University Japan. He became well-known through his column for the Japan Times, in which he commented on politics and current affairs. His final column about the power accrued by Shinzo Abe was on Sept 23, 2017. He holds a PhD in history from Columbia University, and he writes for a large number of media outlets. Amongst his books is Press Freedom in Contemporary Japan (2017), and his most recent work Japan, published by Routledge, has won favourable reviews worldwide (see this one by Damian Flanagan). He is also the editor of Critical Issues in Contemporary Japan, published in 2019.

Writings about Kyoto, whether by Japanese or foreign observers

Alan Watts (2) Kannon Kyoto

This is the second in a series of excerpts about Kyoto taken from the autobiography of Alan Watts, In My Own Way (1972). The passage below comes from the 2001 edition, p.345-6.

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Sanjusangendo
(Photo courtesy Discover Kyoto website owned by Niwaka Corporation)

That day we go down to Sanjusangendo, a long barn of a building which contains one thousand and one images of an astonishing hermaphroditic being known as Kannon, the Watchful Lord, and revered popularly as the Goddess of Compassion. One thousand of these images are life-size standing figures, each with eight arms, lined up along five or six platforms which run the entire length of an inside wall down the center of the building. At mid-point there is the one extra figure, sitting on a lotus throne with eleven heads in a tall column and exactly one thousand arms forming an aureole about the figure. Most of the hands are empty, but at least a hundred of them hold various objects – bells, wands, flowers, thunderbolts, daggers, conch trumpets, flags, books, rosaries, staves, and bottles – instruments which this cosmic millipede is manipulating all at once without having to stop to think about any one of them in particular. It is the same way that my nervous system manages the multitudinous functions of my body, and the energy of working together in an ecological balance of unthinkable complexity. For you cannot truly think of one without thinking of the others, just as the earth implies the sun, and the sun implies the galaxy. To think of one alone is to have your mind caught or hung up on it so that you miss the movement of the whole, and this is what Buddhist mean by ignorance (ignore-ance) and consequent attachment to worldly things. This means any particular thing, such as myself, considered as separate or separable from the rest, and attachment in this sense is almost exactly what we now call a ‘hang-up.’ Spiritual myopia. Not seeing the forest for the trees. Killing flies with DDT and forgetting about the fish and the birds. Thus in passing judgments of praise and blame upon myself I forget that I am like one of Kannon’s hands – a function of the universe. If my conscious mind had eleven hands and one thousand arms I might know what I was talking about. But my conscious mind is but one small operation of my nervous system.

When the rains stopped, Jano and I took a day off for meditation at Nanzenji, not in the temple itself, but on the forested hillside behind it, where we sat on the steps of some ancient nobleman’s tomb, supplying ourselves with the kit for ceremonial tea and a thermos bottle of hot saké. Zen meditation is a trickily simple affair, for it consists only in watching everything that is happening, including you own thoughts and your breathing, without comment. After a while thinking, or talking to yourself, drops away and you find that there is no ‘yourself’ other than everything which is going on both inside and outside the skin. Your consciousness, your breathing, and your feelings are all the same process as the wind, the trees growing, the insects buzzing, water flowing, and the distant prattle of the city. All this is a single many-featured ‘happening,’ a perpetual now without either past or future, and you are aware of it with the rapt fascination of a child dropping pebbles into a stream. The trick – which cannot be forced – is to be in this state of consciousness all the time, even when you are filling out tax forms or being angry. Experiences move through this consciousness as tracklessly as the reflections of flying birds on water, and , as a Zen poem says –

The bamboo shadows
sweep the stairs,
but raise no dust.

In this state it seemed the whole city of Kyoto – with its thousands of shops and businesses, its streetcars, schools, temples, taxis, crooks, policemen, politicians, monks, geisha-girls, salesmen, firemen, waitresses, fish vendors, students and bulging sumo wrestlers – was no other than the thousand-armed body of Kannon.

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For Part One of this series, please click here.

(Courtesy Oriental Souls website)

WiK Competition 2020 Third Prize

An evocative journey, including vignettes of Kyoto’s four seasons in keeping with Japanese literary and artistic traditions. Nature and human life are skillfully woven together through these images.
– Karen Lee Tawarayama

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Interlude: Kyoto
by Brenda Yates

Windows flung open, wide night brings itself indoors. But this air’s never
enough for me: no melancholy wannabe lotus-eater long  

endures those bitter onslaughts chilling down to my smallest bones, bones which
even now, despite spring, remember and hunger after sun-baked warmth.

*
Rainy season days, cloudbursts, thundering restless nights until wind turns
and dawn, breaking bright, fructifies promises, ones that rise in the dark
like colorless dreams while feverish green ideas sleep furiously. 

*
Overhanging heat, unruly July, ever-more lush August, brings
energy-sapping days, and nights too hot to sleep. Our languished spirits—  
complaints voiced—bed down for fitful slumber on not quite cool balconies.

*
Then another fall’s fiercely vivid death: autumn leaves on stoic ground
and chilly air just right for a wandering walk’s long meditation.  

Or to watch robed monks chase American children out of the temple
after finding they’d climbed behind Buddha to see what he looked like there. 

*
Opening the door, I leave home. Winter’s crisp breath excites my bare face.
You can laugh because you know what’s coming but hope’s inexhaustible  

(although this year might be almost identical): piled up, grotty snow
rutted, ice-glazed roads, frozen eyelashes, burning lungs, cheeks, ears and nose;  

fingertips, toes too cold to move, part of winter’s aged harvest of bones
when no happiness need apply, only waiting to fling this aside.

Cipangu, Golden Cipangu

Cipangu, Golden Cipangu: Essays in Japanese History by Michael Hoffman
Virtualbookworm.com Publishing, 2020, pp.298

Book Review by John Dougill

Michael Hoffman’s literary and historical articles for The Japan Times have always come across as remarkably well-informed, remarkably well written too. It led me to read his first collection of miscellaneous pieces called In the Land of the Kami, and it led me to acquire this book too, the title of which refers to Marco Polo’s imaginative description of Japan which inspired Christopher Columbus to set off in quest of it.

There are sixty-three topics in all, taken from the monthly (and ongoing) column called The Living Past. They range from consideration of the Jomon Period to relatively unknown works of modern literature. Along the way Hoffman offers cultural insight and an ability to describe the complex in clear-cut terms. Throughout the book the author maintains a keen sense of judgement and a pristine style. No waffle here, no vagueness, no obfuscation.

The trenchant sentences sound like aphorisms. ‘Truth is a Sordid Business,’ begins one story. There is a certainty about the prose that suggests the author has not only mastered his material but stands above it with sufficient oversight so as to identify the salient points. It’s as if maybe, allegedly, perhaps, seems and sometimes have been ejected from his vocabulary.

The result is an edifying combination of concision and instruction. He covers the Gempei War in one informative paragraph. He sums up the Meiji Period as walking a thin line between science (Western technology) and myth (Japanese tradition). He shows how poetry in the Heike Monogatari is as highly valued as swordsmanship and valour. And in a brief summary of Japan’s debt to China we learn there were 19 official missions between 607-838, and that a third of those who set out perished before their return.

A hundred years ago Lafcadio Hearn was much admired for writing sympathetically of Japanese culture and raising awareness in the wider world. Hoffman is very much in that tradition. He not only sheds light on different aspects of Japan, but does so in a way that raises the interest of his readers. Jomon Japan, for instance, is championed as a progressive era of peace and varied diet – ‘Jomon Japanese were more active traders than medieval Japanese,’ he tells us.

In contrast to the norm elsewhere, Hoffman sees the Japanese tradition as marked by ‘the struggle to be unfree’. Obedience, servility, self-sacrifice, the suppression of ego are the underlying themes of the country’s heroic models, and its epitome was reached in the practice of junshi (following one’s master into death). Donald Richie and Lafcadio Hearn came to much the same conclusion.

If one were forced to make a criticism, it would be about the Contents, for they give little indication of the actual content. ‘Freedom’ runs a title, which could concern just about anything. In fact it relates to the first political parties in Meiji times. ‘Let’s Take a Break,’ suggests another title, which gives no clue to it being about Heian literature. Incidentally, in these Corona crisis times with Kyoto devoid of tourists, Hoffman notes that tenth-century Heian-kyo had a population of 150,000, of which the nobility were just 10,000. We think of Kyoto being ’empty’ now, but imagine all that space and all that nature with so few people around.

And that in the end is what Hoffman manages to do so well – make us imagine. Thanks to his limpid prose, the pages of history come alive and glisten with appeal. The clue is in the title: Cipangu, Golden Cipangu.

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Book available from amazon Japan or amazon.com

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