Since the end of World War II, Japan has not sought to remilitarize, and its postwar constitution commits to renouncing aggressive warfare. Yet many inside and outside Japan have asked whether the country should or will return to commanding armed forces amid an increasingly challenging regional and global context and as domestic politics have shifted in favor of demonstrations of national strength. Tom Phuong Le offers a novel explanation of Japan’s reluctance to remilitarize that foregrounds the relationship between demographics and security. Japan’s Aging Peace demonstrates how changing perceptions of security across generations have culminated in a culture of antimilitarism that constrains the government’s efforts to pursue a more martial foreign policy. Le challenges a simple opposition between militarism and pacifism, arguing that Japanese security discourse should be understood in terms of “multiple militarisms,” which can legitimate choices such as the mobilization of the Japan Self-Defense Forces for peacekeeping operations and humanitarian relief missions. Le highlights how factors that are not typically linked to security policy, such as aging and declining populations and gender inequality, have played crucial roles. He contends that the case of Japan challenges the presumption in international relations scholarship that states must pursue the use of force or be punished, showing how widespread normative beliefs have restrained Japanese policy makers. Drawing on interviews with policy makers, military personnel, atomic bomb survivors, museum coordinators, grassroots activists, and other stakeholders, as well as analysis of peace museums and social movements, Japan’s Aging Peace provides new insights for scholars of Asian politics, international relations, and Japanese foreign policy.

On October 26, 1909, the Korean patriot An Chunggŭn assassinated the Japanese statesman Itō Hirobumi in Harbin, China. More than a century later, the ramifications of An’s daring act continue to reverberate across East Asia and beyond. This volume explores the abiding significance of An, his life, and his written work, most notably On Peace in the East (Tongyang p’yŏnghwaron), from a variety of perspectives, especially historical, legal, literary, philosophical, and political. The ways in which An has been understood and interpreted by contemporaries, by later generations, and by scholars and thinkers even today shed light on a range of significant issues including the intellectual and philosophical underpinnings for both imperial expansion and resistance to it; the ongoing debate concerning whether violence, or even terrorism, is ever justified; and the possibilities for international cooperation in today’s East Asia as a regional collective. Students and scholars of East Asia will find much to engage with and learn from in this volume.

Performing the Great Peace offers a cultural approach to understanding the politics of the Tokugawa period, at the same time deconstructing some of the assumptions of modern national historiographies. Deploying the political terms uchi (inside), omote (ritual interface), and naisho (informal negotiation)—all commonly used in the Tokugawa period—Luke Roberts explores how daimyo and the Tokugawa government understood political relations and managed politics in terms of spatial autonomy, ritual submission, and informal negotiation. Roberts suggests as well that a layered hierarchy of omote and uchi relations strongly influenced politics down to the village and household level, a method that clarifies many seeming anomalies in the Tokugawa order. He analyzes in one chapter how the identities of daimyo and domains differed according to whether they were facing the Tokugawa or speaking to members of the domain and daimyo household: For example, a large domain might be identified as a“country” by insiders and as a “private territory” in external discourse. In another chapter he investigates the common occurrence of daimyo who remained formally alive to the government months or even years after they had died in order that inheritance issues could be managed peacefully within their households. The operation of the court system in boundary disputes is analyzed as are the “illegal” enshrinements of daimyo inside domains that were sometimes used to construct forms of domain-state Shinto. Performing the Great Peace’s convincing analyses and insightful conceptual framework will benefit historians of not only the Tokugawa and Meiji periods, but Japan in general and others seeking innovative approaches to premodern history.

In his analysis of these results, he offers some observations on the role of religion in contemporary Japanese society and advocates a more positive engagement in the debate on Japan's role in international security arrangements. By offering a representative sample of New Religion groups and focusing on their doctrines, Prophets of Peace provides a different perspective for those whose primary interest is the Japanese New Religions. Although students and scholars of Japanese religion will be the book's first audience, its accessibility and thematic approach also recommend it to readers with a broader interest in contemporary Japanese society, peace studies, and the role of religious groups in modern society.

Life expectancy in Japan, South Korea, and much of urban China has now outpaced that of the United States and other high-income countries. With this triumph of longevity, however, comes a rise in the burden of noncommunicable diseases (NCDs) like diabetes and hypertension, reducing healthy life years for individuals in these aging populations, as well as challenging the healthcare systems they rely on for appropriate care. The challenges and disparities are even more pressing in low- and middle-income economies, such as rural China and India. Moreover, the COVID-19 pandemic has underscored the vulnerability to newly emerging pathogens of older adults suffering from NCDs, and the importance of building long-term, resilient health systems. What strategies have been tried to prevent NCDs—the primary cause of morbidity and mortality — as well as to screen for early detection, raise the quality of care, improve medication adherence, reduce unnecessary hospitalizations and increase “value for money” in health spending? Fourteen concise chapters cover multiple aspects of policy initiatives for healthy aging and economic research on chronic disease control in diverse health systems — from cities such as Singapore and Hong Kong to large economies such as Japan, India, and China.

Known for a tradition of Confucian filial piety, East Asian societies have some of the oldest and most rapidly aging populations on earth. Today these societies are experiencing unprecedented social challenges to the filial tradition of adult children caring for aging parents at home. Marshalling mixed methods data, this volume explores the complexities of aging and caregiving in contemporary East Asia. Questioning romantic visions of a senior’s paradise, chapters examine emerging cultural meanings of and social responses to population aging, including caregiving both for and by the elderly. Themes include traditional ideals versus contemporary realities, the role of the state, patterns of familial and non-familial care, social stratification, and intersections of caregiving and death. Drawing on ethnographic, demographic, policy, archival, and media data, the authors trace both common patterns and diverging trends across China, Hong Kong, Taiwan, Singapore, Japan, and Korea.

This is the first systematic, historical inquiry into the emergence of "victim consciousness" (higaisha ishiki) as an essential component of Japanese pacifist national identity after World War II. In his meticulously crafted narrative and analysis, the author reveals how postwar Japanese elites and American occupying authorities collaborated to structure the parameters of remembrance of the war, including the notion that the emperor and his people had been betrayed and duped by militarists. He goes on to explain the Japanese reliance on victim consciousness through a discussion of the ban-the-bomb movement of the mid-1950s, which raised the prominence of Hiroshima as an archetype of war victimhood and brought about the selective focus on Japanese war victimhood; the political strategies of three self-defined war victim groups (A-bomb victims, repatriates, and dispossessed landlords) to gain state compensation and hence valorization of their war victim experiences; shifting textbook narratives that reflected contemporary attitudes and structured future generations' understanding of the war; and three classic antiwar novels and films that contributed to the shaping of a "sentimental humanism" that continues to leave a strong imprint on the collective Japanese conscience.