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At the base of a steep cliff towering some 500 feet above the coast of the remote Nā Pali district on the island of Kauaʻi, lies the spectacular historical and archaeological site at Nuʻalolo Kai. First excavated by Bishop Museum archaeologists between 1958 and 1964, the site contained the well-preserved remains of one of the largest and most diverse arrays of traditional and historic artifacts ever found in Hawaiʻi. The house sites that are the focus of this book were built over five centuries of occupation and contained deeply buried, stratified deposits extending more than nine feet beneath the surface. The book details the work of the University of Hawaiʻi-Mānoa which has been compiling and studying the animal remains recovered from the archaeological excavations. The chapters discuss the range of foods eaten by Hawaiians, the ways in which particular species were captured and harvested, and how these practices might have evolved through changes in the climate and natural environment. Adding to this are analyses of a sophisticated material culture. Demonstrating that an increased preference for introduced animals effectively limited negative impacts on wild animal resources, the book argues that the Hawaiian community of Nuʻalolo Kai practiced a sustainable form of animal resource procurement and management for 500 years.

When Kannon (Avalokiteśvara in Sanskrit) appears in multiple manifestations, the compassionate Buddhist deity’s magnificent powers are believed to increase to even greater heights. This book examines the development of sculptures, paintings, and prints associated with the cult of the Six Kannon, which began in Japan in the tenth century and remained strong until its transition, beginning in sixteenth century, to the still active Thirty-Three Kannon cult. The complete set of Six Kannon made in 1224 and housed at the Kyoto temple Daihōonji is an exemplar of the cult’s images. With a diachronic approach, beginning in the eleventh century, individual case studies are employed to reinstate a context for the sets of Six Kannon, the majority of which have been lost or scattered, in order to clarify the former vibrancy, magnitude, and distribution of the cult and enhance knowledge of religious image-making in Japan. While Kannon’s role of assisting beings trapped in the six paths of transmigration is a well-documented catalyst for the selection of six, there are other significant themes at work. Six Kannon worship includes worldly concerns like childbirth and animal husbandry, strong ties between text and image, and numerous cases of matching with Shinto kami groups of six.

Contemporary Chinese films are popular with audiences worldwide, but a key reason for their success has gone unnoticed: many of the films are adapted from brilliant literary works. This book is the first to put these landmark films in the context of their literary origins and explore how the best Chinese directors adapt fictional narratives and styles for film. The book argues that the rise of cinema in China, Hong Kong, and Taiwan in the late 1980s was partly fueled by burgeoning literary movements. Fifth Generation director Zhang Yimou’s highly acclaimed films Red Sorghum, Raise the Red Lantern, and To Live are built on the experimental works of Mo Yan, Su Tong, and Yu Hua, respectively. Hong Kong new wave’s Ann Hui and Stanley Kwan capitalized on the irresistible visual metaphors of Eileen Chang’s postrealism. Hou Xiaoxian’s new Taiwan cinema turned to fiction by Huang Chunming and Zhu Tianwen for fine-grained perspectives on class and gender relations. The seven in-depth studies include a diverse array of forms (cinematic adaptation of literature, literary adaptation of film, auto-adaptation, and non-narrative adaptation) and a variety of genres (martial arts, melodrama, romance, autobiography, documentary drama). Complementing this formal diversity is a geographical range that far exceeds the cultural, linguistic, and physical boundaries of China. The directors represented here also work in the United States and Europe and reflect the growing international resources of Chinese-language cinema.

Eccentric artists are “the vagaries of humanity” that inhabit the deviant underside of Japanese society: This was the conclusion drawn by pre-World War II commentators on most early modern Japanese artists. Postwar scholarship, as it searched for evidence of Japan's modern roots, concluded the opposite: The eccentric, mad, and strange are moral exemplars, paragons of virtue, and shining hallmarks of modern consciousness. In recent years, the pendulum has swung again, this time in favor of viewing these oddballs as failures and dropouts without lasting cultural significance. This book corrects the disciplinary (and exclusionary) nature of such interpretations by reconsidering the sudden and dramatic emergence of aesthetic eccentricity during the Edo period (1600–1868). It explains how, throughout the period, eccentricity (ki) and madness (kyō) developed and proliferated as subcultural aesthetics, and it demonstrates that individualism and strangeness carried considerable moral and cultural value. The book concludes that a confluence of intellectual, aesthetic, and social conditions enabled multiple concurrent heterodoxies to crystallize around strangeness as a prominent cultural force in Japanese society. Its coverage of the entire Edo period and engagement with both Chinese and native Japanese traditions reinterprets Edo-period tastes and perceptions of normalcy.

This collection of essays examines the production of racial difference and its affects in East Asia under Japanese empire and the postwar geo-political order. The contributors turn to materials that demonstrate how race becomes visible or audible in the processes of inclusion and exclusion. From travelogues and records of speech to photographs, radio, plastic surgery, tattoos, postcards, fiction, the popular press, film and soundtracks, these explorations of diverse media demonstrate the links between the apprehension of racial difference, the formation of social and political hierarchies, and the experience of everyday culture under an expanding bio-political realm of imperial sovereignty. By demonstrating the ways in which the politics of inclusion and exclusion worked through explicitly racialized modes of representation, this collection sheds light on affective strategies common to the creation and maintenance of subjectivity across imperial formations. It also resituates theoretical and historical discussions of race and empire within an East Asian context, complicating the history of this region in provocative ways.

This book explores the formation of populist urban programs in post-Suharto Jakarta and the cultural and political contradictions that have arisen as a result of the continuing influence of the Suharto-era's neoliberal ideology of development. Analyzing a spectrum of urban agendas from waterfront city to green environment and housing for the poor, the book deepens our understanding of the spatial mediation of power, the interaction between elite and populist urban imaginings, and how past ideologies are integral to the present even as they are newly reconfigured. The book examines the anxiety over the destiny of Jakarta in its efforts to resolve the crisis of the city. The first group of chapters consider the fate and fortune of two building types, namely the city hall and the shop house, over a longue duree as a metonymy for the culture, politics, and society of the city and the nation. Other chapters focus on the intellectual legacies of the Sukarno and Suharto eras and the influence of their spatial paradigms. The final three chapters look at social and ecological consciousness in the post-Suharto era.

Indigenous peoples throughout the globe are custodians of a unique, priceless, and increasingly imperiled legacy of oral lore. Among them the Ainu, a people native to northeastern Asia, stand out for the exceptional scope and richness of their oral performance traditions. This book provides a study and English translation of Chiri Yukie's Ainu Shin'yoshu, the first written transcription of Ainu oral narratives by an ethnic Ainu. The thirteen narratives in Chiri's collection belong to the genre known as kamuiyukar, said to be the most ancient performance form in the vast Ainu repertoire. In it, animals (and sometimes plants or other natural phenomena) assume the role of narrator and tell stories about themselves. Along with critical contextual information about traditional Ainu society and its cultural assumptions, the book brings forward pertinent information on the geography and natural history of the coastal southwestern Hokkaido region where the stories were originally performed. It also offers the first extended biography of Chiri Yukie (1903–1922) in English. The story of her life, and her untimely death at age nineteen, makes clear the harsh consequences for Chiri and her fellow Ainu of the Japanese colonization of Hokkaido and the Meiji and Taisho governments' policies of assimilation. Chiri's receipt of the narratives in the Horobetsu dialect from her grandmother and aunt (both traditional performers) and the fact that no native speakers of that dialect survive today make her work all the more significant. The book concludes with a full, integral translation of the text.

Readers worldwide have long been drawn to the foreign, the exotic, and the alien, even before Freud's famous essay on the uncanny in 1919. Given Japan's many years of relative isolation, followed by its multicultural empire, these themes seem ripe for exploration and exploitation by Japanese writers. Their literary adventures have taken them inside Japan as well as outside, and how they internalized the exotic through the adoption of modernist techniques and subject matter forms the primary subject of this book. This is the first book-length thematic study in English of the alien in modern Japanese literature and helps shed new light on a number of important authors. It examines the Gothic, a form of writing with strong affinities to European Gothic and a motif in the fiction of several key modern Japanese writers, such as Arishima Takeo. It also discusses the translations of Tsubouchi Shöyö, Japan's most famous early translator of Shakespeare, and how this author was absorbed into the Japanese literary and theatrical tradition. The new field of translation theory and how it relates to translating Shakespeare are also discussed. The book devotes two chapters to the celebrated female poet Yosano Akiko, whose verse on childbirth and her unborn children broke taboos relating to the expression of the female body and sensibility. It also highlights the writing of contemporary Okinawan novelist Öshiro Tatsuhiro, whose work springs from what is for Japanese an exotic subtropical landscape and makes symbolic reference to the otherness at the heart of Japanese religiosity. The final chapter analyzes the travel writing of Murakami Haruki.

At the 1989 Smithsonian Folklife Festival (SFF), throngs of visitors gathered on the National Mall to celebrate Hawaiʻi's multicultural heritage through its traditional arts. The “edu-tainment” spectacle revealed a richly complex Hawaiʻi that few tourists ever see and one never before or since replicated in a national space. The program was restaged a year later in Honolulu for a local audience and subsequently inspired several spin-offs in Hawaiʻi. In both Washington, D.C., and Honolulu, the program instigated a new paradigm for cultural representation. This book uncovers the behind-the-scenes negotiations and processes that inform the national spectacle of the SFF. The book supplies an analysis of how the carefully crafted staging of Hawaiʻi's cultural diversity was used to serve a national narrative of utopian multiculturalism while empowering Hawaiʻi's traditional artists and providing a model for cultural tourism that has had long-lasting effects. The book positions the 1989 Hawaiʻi program within a history of institutional intervention in the traditional arts of the island's ethnic groups as well as in relation to local cultural revivals and the tourist industry. By tracing the planning, fieldwork, site design, performance, and aftermath stages of the program, the book examines the uneven processes through which local culture is transformed into national culture and raises questions about the stakes involved in cultural tourism for both culture bearers and culture brokers.

Who are the people of the Ryukyu Islands? How could they survive and prosper on small, isolated islands? How did the independent Ryukyu Kingdom become a major player in East Asian medieval trade? This book explores 30,000 years of human occupation in the Ryukyu Islands, from the earliest human presence in the region up to AD 1609 and the emergence of the Ryukyu Kingdom. It focuses on the unique geopolitical position of the islands, their environment, and the many human communities whose historical activities can be discerned. The book describes explorers and sojourners and colonists who arrived thousands of years ago, and their ancient trade links to Japan, Korea, and China. Through a case study focused on the medieval castles and palaces of the Ryukyu Kingdom, it demonstrates the vigorous trade taking place in East Asia before the arrival of the Europeans in the sixteenth century AD It also shows how archaeologists have sought to reconstruct monuments on Okinawa Island that were obliterated in the Battle of Okinawa in 1945. The book shows that many modern features of the culture, politics, and economy of the Ryukyu Islands have very deep roots. It concludes with a discussion of aspects of Ryukyu archaeology that are significant for world archaeology and the archaeology of islands.

Anthropologists and world historians make strange bedfellows. Although the latter frequently employ anthropological methods in their descriptions of cross-cultural exchanges, the former have raised substantial reservations about global approaches to history. Fearing loss of specificity, anthropologists object to the effacing qualities of techniques employed by world historians—this despite the fact that anthropology itself was a global, comparative enterprise in the nineteenth century. This book seeks to recover some of anthropology's global flavor by viewing its history in Oceania through the notion of the ethnographic frontier—the furthermost limits of the anthropologically known regions of the Pacific. The colony of German New Guinea (1884–1914) presents an ideal example of just such a contact zone. Colonial administrators there were drawn to approaches partially inspired by anthropology. Anthropologists and museum officials exploited this interest by preparing large-scale expeditions to German New Guinea. The book explores the interactions between German colonial officials, resident ethnographic collectors, and indigenous peoples, arguing that all were instrumental in the formation of anthropological theory. It shows how changes in collecting aims and methods helped shift ethnographic study away from its focus on material artifacts to a broader consideration of indigenous culture. It also shows how ethnological collecting could become politicized and connect to national concerns.

Since the late 1960s the Indonesian island of Batam has been transformed from a sleepy fishing village to a booming frontier town, where foreign investment, mostly from neighboring Singapore, converges with inexpensive land and labor. Indonesian female migrants dominate the island's economic landscape both as factory workers and as prostitutes. Indonesians also move across the border in search of work in Malaysia and Singapore as plantation and construction workers or maids. Export-processing zones such as Batam are both celebrated and vilified in contemporary debates on economic globalization. The book moves beyond these dichotomies to explore the experiences of migrants and tourists who pass through Batam. The book portrays globalization in terms of relationships that bind individuals together over long distances. It offers a unique ethnographic perspective, drawing together the worlds of factory workers and prostitutes, migrants and tourists, and creating an account of everyday life in a borderland characterized by dramatic capitalist expansion. The book uses three Indonesian concepts (merantau, malu, liar) to shed light on the mobility of migrants and tourists on Batam. The first refers to a person's relationship with home while in the process of migration. The second signifies the shame or embarrassment felt when one is between accepted roles and emotional states. The third is used to identify those who are out of place, notably squatters, couples in premarital cohabitation, and prostitutes without pimps. These sometimes overlapping concepts allow the book to move across geographical and metaphorical boundaries and between various economies.

Buddhism, usually described as an austere religion which condemns desire, promotes denial, and idealizes the monastic and contemplative life, actually has a thriving leisure culture. Creative religious improvisations designed by Buddhists across Asia have worked to build a leisure culture both within and outside of monasteries. The author looks at the growth of Buddhist leisure culture through a study of architects who helped design tourist sites, memorial gardens, monuments, museums, and even amusement parks in Nepal, Singapore, Japan, Korea, Macau, Hong Kong, Laos, Thailand, and Vietnam. In conversation with theorists of material and visual culture and anthropologists of art, this book argues that these sites show the importance of public, leisure and spectacle culture from a Buddhist cultural perspective. They show that the “secular” and “religious” and the “public” and “private” are in many ways false binaries. Moreover, many of these sites reflect a growing Buddhist ecumenism being built through repetitive affective encounters instead of didactic sermons, institutional campaigns, and sectarian developments. These sites present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise—a gathering not a movement. Finally, despite the creativity of lay and ordained visionaries, the building of these sites often faces problems along the way. Parks, monuments, temples, and museums are complex adaptive systems changed and influenced by visitors, budgets, materials, local and global economic conditions. No matter what the architect intends, buildings develop lives of their own.

In 2002 a manga (comic book) was for the first time successfully charged with the crime of obscenity in the Japanese courts. This book traces how this case represents the most recent in a long line of sensational landmark obscenity trials that have dotted the history of postwar Japan. The objects of these trials range from a highbrow literary translation of Lady Chatterley’s Lover and modern adaptations and reprintings of Edo-period pornographic literary “classics” by authors such as Nagai Kafū to soft core and hard core pornographic films, including a collection of still photographs and the script from Ōshima Nagisa’s In the Realm of the Senses, as well as adult manga. At stake in each case was the establishment of a new hierarchy for law and culture, determining, in other words, to what extent the constitutional guarantee of free expression would extend to art, artist, and audience. The book draws on diverse sources, including trial transcripts and verdicts, literary and film theory, legal scholarship, and surrounding debates in artistic journals and the press. It demonstrates how legal arguments are enmeshed in a broader web of cultural forces. The book offers an original, interdisciplinary analysis that shows how art and law nurtured one another even as they clashed and demonstrates the dynamic relationship between culture and law, society and politics in postwar Japan.

This ethnography examines the colonization of the Pacific island of Rapa Nui/Easter Island by the Latin American country of Chile. It also discusses the Rapanui people’s growing emphasis on cultural difference. The first part, entitled “Challenging the nation-state”, gives an historical account of Chile’s political relationship with the island, from the moment of annexation in 1888 up to the present day. In the second part, “Polynesian cultural politics and global imaginaries”, I describe various contemporary forms of cultural politics. To express their difference, the Rapanui are increasingly engaging in cultural performances such as sculpting, dancing, body painting and other cultural expressions, as well as a yearly festival. They are also revitalizing their Polynesian language and traditional concepts of land and territory, and strengthening contacts with other Polynesians and the international community. This emphasis on cultural politics creates tensions between the Rapanui--who increasingly claim their right to self-determination as a people--and the Chilean nation-state, which insists on its supposed rights to sovereignty over the island. Moreover, I discuss how the global fascination with Rapa Nui has resulted in a blooming tourist industry, which commodifies Rapanui difference and creates a possibility to loosen economic and, potentially, political ties with Chile. The realms of the cultural and the political have thus become entangled in subtle but important ways.

This book offers an account of Hawaiian public art and architecture during the reign of David Kalākaua, who ruled the Hawaiian Kingdom from 1874 to 1891. The book provides visual and historical analysis of Kalākaua's coronation and regalia, the King Kamehameha Statue, ‘Iolani Palace, and the Hawaiian National Museum, drawing them together in a common historical, political, and cultural frame. These cultural projects were part of the monarchy's effort to promote a national culture in the face of colonial pressures, internal political divisions, and declining social conditions for Native Hawaiians. The book interprets the images, spaces, and institutions as articulations of the complex cultural entanglements and creative engagement with international communities that occur with prolonged colonial contact. Nineteenth-century Hawaiian sovereigns celebrated Native tradition, history, and modernity by intertwining indigenous conceptions of superior chiefly leadership with the apparati and symbols of Asian, American, and European rule. The resulting symbolic forms speak to cultural intersections and historical processes, claims about distinctiveness and commonality, and the power of objects, institutions, and public display to create meaning and enable action. The book pursues questions regarding the nature of cultural exchange, how precolonial visual culture engaged and shaped colonial contexts, and how colonial art informs postcolonial visualities and identities.

This is a groundbreaking collection that examines the roles of Asians as settlers in Hawai‘i. The book reexamines the past and present roles that Asians have played in the U.S. colony of Hawai‘i. It identifies settler colonialism as the basis of Hawaiian critiques of U.S. colonialism, arguing that Asians have also played the role of settlers within the colonial framework. Contributors from various fields and disciplines investigate aspects of Asian settler colonialism to illustrate its diverse operations and impact on Native Hawaiians. Essays range from analyses of Japanese, Korean, and Filipino settlement to accounts of Asian settler practices in the legislature, the prison industrial complex, and the U.S. military to critiques of Asian settlers' claims to Hawai‘i in literature and the visual arts.

Meditation has flourished in different parts of the world ever since the foundations of the great civilizations were laid. It played a vital role in the formation of Asian cultures that trace much of their heritage to ancient India and China. This volume brings together for the first time studies of the major traditions of Asian meditation as well as material on scientific approaches to meditation. It delves deeply into the individual traditions while viewing each of them from a global perspective, examining both historical and generic connections between meditative practices from numerous historical periods and different parts of the Eurasian continent. It seeks to identify the cultural and historical peculiarities of Asian schools of meditation while recognizing basic features of meditative practice across cultures, thereby taking the first step toward a framework for the comparative study of meditation. The book, accessibly written by scholars from several fields, opens with chapters that discuss the definition and classification of meditation. These are followed by contributions on Yoga and Tantra, which are often subsumed under the broad label of Hinduism; Jainism and Sikhism, Indian traditions not usually associated with meditation; Buddhist approaches found in Southeast Asia, Tibet, and China; and the indigenous Chinese traditions, Daoism and Neo-Confucianism. The final chapter explores recent scientific interest in meditation, which, despite its Western orientation, remains almost exclusively concerned with practices of Asian origin.

Crossing disciplinary boundaries, this book is an anthology of twenty-first century ethnographic research and writing about the global worlds of home and disjuncture in Asia and the Pacific Islands. The stories reveal novel insights into the serendipitous nature of fieldwork. Unique in its inclusion of “homework”—ethnography that directly engages with issues and identities in which the ethnographer finds political solidarity and belonging in fields at home—the book contributes to growing trends that complicate the distinction between “insiders” and “outsiders.” The obligations that fieldwork engenders among researchers and local communities are exemplified by contributors who are often socially engaged with the peoples and places they work. In its focus on Asia and the Pacific Islands, the book offers ethnographic updates on topics that range from ritual money burning in China to the militarization of Hawai‘i to the social role of text messages in identifying marriage partners in Vanuatu to the cultural power of robots in Japan. These cultural encounters will resonate with readers and provide valuable talking points for exploring the human diversity that makes the study of ourselves and each other simultaneously rewarding and challenging.

An idealized view of the lifestyle of a Buddhist monk might be described according to the doctrinal demand for emotional detachment and, ultimately, the cessation of all desire. Yet monks are also enjoined to practice compassion, and live with every other human feeling while relating to other monks and the lay community. This book looks at how emotion determines and influences the commitments that laypeople and monastics make to each other and to the Buddhist religion in general. By focusing on “multimoment” histories, it highlights specific junctures in which ideas about recruitment, vocation, patronage, and institution-building are negotiated and refined. The book illustrates how aesthetic responses trigger certain emotions, and how personal and shared emotions, at the local level, shape notions of beauty. It reveals the negotiated character of lay-monastic relations and temple management. In the fields of religion and Buddhist studies there has been a growing recognition of the need to examine affective dimensions of religion. The book breaks new ground in that it answers questions about Buddhist emotions and the constitutive roles they play in social life and religious practice through a close, poignant look at small-scale temple and social networks. The book conveys the manner in which Buddhists describe their own histories, experiences, and encounters as they relate to the formation and continuation of Buddhist monastic culture in contemporary Sri Lanka.