In the West, classical art - inextricably linked to concerns of a ruling or dominant class - commonly refers to art with traditional themes and styles that resurrect a past golden era. Although art of the early Edo period (1600-1868) encompasses a spectrum of themes and styles, references to the past are so common that many Japanese art historians have variously described this period as a classical revival, era of classicism, or a renaissance. How did seventeenth-century artists and patrons imagine the past? Why did they so often select styles and themes from the court culture of the Heian period (794-1185)? Were references to the past something new, or were artists and patrons in previous periods equally interested in manners that came to be seen as classical? How did classical manners relate to other styles and themes found in Edo art? In considering such questions, the contributors to this volume hold that classicism has been an amorphous, changing concept in Japan - just as in the West. Troublesome in its ambiguity and implications, it cannot be separated from the political and ideological interests of those who have employed it over the years. The modern writers who firs

Literary critiques of Murasaki Shikibu's eleventh-century The Tale of Genji have often focused on the amorous adventures of its eponymous hero. In this paradigm-shifting analysis of the Genji and other mid-Heian literature, Doris G. Bargen emphasizes the thematic importance of Japan’s complex polygynous kinship system as the domain within which courtship occurs. Heian courtship, conducted mainly to form secondary marriages, was driven by power struggles of succession among lineages that focused on achieving the highest position possible at court. Thus interpreting courtship in light of genealogies is essential for comprehending the politics of interpersonal behavior in many of these texts. Bargen focuses on the genealogical maze—the literal and figurative space through which several generations of men and women in the Genji moved. She demonstrates that courtship politics sought to control kinship by strengthening genealogical lines, while secret affairs and illicit offspring produced genealogical uncertainty that could be dealt with only by reconnecting dissociated lineages or ignoring or even terminating them. The work examines in detail the literary construction of a courtship practice known as kaimami, or “looking through a gap in the fence,” in pre-Genji tales and diaries, and Sei Shōnagon’s famous Pillow Book. In Murasaki Shikibu’s Genji, courtship takes on multigenerational complexity and is often used as a political strategy to vindicate injustices, counteract sexual transgressions, or resist the pressure of imperial succession. Bargen argues persuasively that a woman observed by a man was not wholly deprived of agency: She could choose how much to reveal or conceal as she peeked through shutters, from behind partitions, fans, and kimono sleeves, or through narrow carriage windows. That mid-Heian authors showed courtship in its innumerable forms as being influenced by the spatial considerations of the Heian capital and its environs and by the architectural details of the residences within which aristocratic women were sequestered adds a fascinating topographical dimension to courtship. In Mapping Courtship and Kinship in Classical Japan readers both familiar with and new to The Tale of Genji and its predecessors will be introduced to a wholly new interpretive lens through which to view these classic texts. In addition, the book includes charts that trace Genji characters’ lineages, maps and diagrams that plot the movements of courtiers as they make their way through the capital and beyond, and color reproductions of paintings that capture the drama of courtship.

Rethinking Visual Narratives covers topics from the first millennium B.C.E. through the present day, testifying to the enduring significance of visual stories in shaping and affirming cultural practices in Asia. Contributors analyze how visual narratives function in different Asian cultures and reveal the multiplicity of ways that images can be narrated beyond temporal progression through a particular space. The study of local art forms advances our knowledge of regional iterations and theoretical boundaries, illustrating the enduring importance of pictorial stories to the cultural traditions of Asia. Contributors include Dominik Bonatz (Archaeologist Free University of Berlin), Sandra Cate (San Jose State University), Yonca Kösebay Erkan (Kadir Has University), Charlotte Galloway (Australian National University), Mary Beth Heston (College of Charleston), Yeewan Koon (The University of Hong Kong), Sonya S. Lee (University of Southern California), Leedom Lefferts (Drew University), Dore J. Levy (Brown University), Shane McCausland (School of Oriental and African Studies, University of London), Julia K. Murray (University of Wisconsin-Madison), Catherine Stuer (Denison University), Greg M. Thomas (The University of Hong Kong), Sarah E. Thompson (Rochester Institute of Technology), and Mary-Louise Totton (Western Michigan University).

The city of Kyoto has undergone radical shifts in its significance as a political and cultural center, as a hub of the national bureaucracy, as a symbolic and religious center, and as a site for the production and display of art. However, the field of Japanese history and culture lacks a book that considers Kyoto on its own terms as a historic city with a changing identity. Examining cultural production in the city of Kyoto in two periods of political transition, this book promises to be a major step forward in advancing our knowledge of Kyoto’s history and culture. Its chapters focus on two periods in Kyoto’s history in which the old capital was politically marginalized: the early Edo period, when the center of power shifted from the old imperial capital to the new warriors’ capital of Edo; and the Meiji period, when the imperial court itself was moved to the new modern center of Tokyo. The contributors argue that in both periods the response of Kyoto elites—emperors, courtiers, tea masters, municipal leaders, monks, and merchants—was artistic production and cultural revival. As an artistic, cultural and historical study of Japan's most important historic city, this book will be invaluable to students and scholars of Japanese history, Asian history, the Edo and Meiji periods, art history, visual culture and cultural history.

Magnificent art and architecture created for the emperor with the financial support of powerful warlords at the beginning of Japan’s early modern era (1580s-1680s) testify to the continued cultural and ideological significance of the imperial family. Works created in this context are discussed in this groundbreaking study, with over 100 illustrations in color.

Konoe Nobutada (1565-1614) was a famous calligrapher and head of a high-ranking aristocratic family. Nobutada's contributions to the art and culture, have frequently been overlooked, largely because of the common misperception that aristocrats were too outdated, impoverished and powerless to be worthy of discussion. Dismissed as Elegant Fossils seeks to reinstate aristocrats as key players in the competition for political and artistic supremacy by examining Nobutada's calligraphy and painting, his turbulent relationship with Tokugawa Ieyasu, and his family's role in marital politics.

Faith and Power in Japanese Buddhist Art explores the transformation of Buddhism from the premodern to the contemporary era in Japan and the central role its visual culture has played in this transformation. Although Buddhism is generally regarded as peripheral to modern Japanese society, this book demonstrates otherwise. Its chapters elucidate the thread of change over time in the practice of Buddhism as revealed in temple worship halls and other sites of devotion and in imagery representing the religion’s most popular deities and religious practices. It also introduces the work of modern and contemporary artists who are not generally associated with institutional Buddhism and its canonical visual requirements but whose faith inspires their art. The author makes a persuasive argument that the neglect of these materials by scholars results from erroneous presumptions about the aesthetic superiority of early Japanese Buddhist artifacts and an asserted decline in the institutional power of the religion after the sixteenth century. She demonstrates that recent works constitute a significant contribution to the history of Japanese art and architecture, providing evidence of Buddhism’s compelling presence at all levels of Japanese society and its evolution in response to the needs of new generations of supporters.