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.

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. Haruko Wakabashi focuses in this study particularly on tengu as manifestations of the Buddhist concept of M?ra (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.

Anime is exploding on the worldwide stage! Anime has been a staple in Japan for decades, strongly connected to manga. So why has anime become a worldwide sensation? A cursory explanation is the explosion of online streaming services specializing in anime, like Funimation and Crunchyroll. Even more general streaming services like Netflix and Amazon have gotten in on the game. Anime is exotic to Western eyes and culture. That is one of the reasons anime has gained worldwide popularity. This strange aesthetic draws the audience in only to find it is deeper and more sophisticated than its surface appearance. Japan is an honor and shame culture. Anime provides a platform to discuss “universal” problems facing human beings. It does so in an amazing variety of ways and subgenres, and often with a sense of humor. The themes, characters, stories, plotlines, and development are often complex. This makes anime a deep well of philosophical, metaphysical, and religious ideas for analysis. International scholars are represented in this book. There is a diversity of perspectives on a diversity of anime, themes, content, and analysis. It hopes to delve deeper into the complex world of anime and demonstrate why it deserves the respect of scholars and the public alike.

"Revised and expanded, this second edition of The Book of Yōkai features an all new yōkai picture gallery-with dozens of stunning color images-tracing the visual history of yōkai across centuries. With additional entries and fifty new illustrations, Michael Dylan Foster unpacks the history and cultural context of an even larger cast of yōkai, interpreting their varied meanings and introducing people who have pursued them through the ages. Monsters, spirits, fantastic beings, and supernatural creatures haunt the folklore and popular culture of Japan. Broadly labeled yōkai, they appear in many forms, from tengu mountain goblins and kappa water sprites, to shape-shifting kitsune foxes and long-tongued ceiling-lickers. Popular today in anime, manga, film, and video games, many yōkai originated in local legends, folktales, and regional ghost stories. The Book of Yōkai invites readers to examine how people create, transmit, and collect folklore, and how they make sense of the mysteries in the world around them"--

"During the Heian period (794–1185), the sacred mountain Kinpusen, literally the “Peak of Gold,” came to cultural prominence as a pilgrimage destination for the most powerful men in Japan—the Fujiwara regents and the retired emperors. Real and Imagined depicts their one-hundred-kilometer trek from the capital to the rocky summit as well as the imaginative landscape they navigated. Kinpusen was believed to be a realm of immortals, the domain of an unconventional bodhisattva, and the home of an indigenous pantheon of kami. These nominally private journeys to Kinpusen had political implications for both the pilgrims and the mountain. While members of the aristocracy and royalty used pilgrimage to legitimate themselves and compete with one another, their patronage fed rivalry among religious institutions. Thus, after flourishing under the Fujiwara regents, Kinpusen’s cult and community were rent by violent altercations with the great Nara temple Kōfukuji. The resulting institutional reconfigurations laid the groundwork for Shugendō, a new movement focused on religious mountain practice that emerged around 1300. Using archival sources, archaeological materials, noblemen’s journals, sutras, official histories, and vernacular narratives, this original study sheds new light on Kinpusen, positioning it within the broader religious and political history of the Heian period."

Monsters, ghosts, fantastic beings, and supernatural phenomena of all sorts haunt the folklore and popular culture of Japan. Broadly labeled yokai, these creatures come in infinite shapes and sizes, from tengu mountain goblins and kappa water spirits to shape-shifting foxes and long-tongued ceiling-lickers. Currently popular in anime, manga, film, and computer games, many yokai originated in local legends, folktales, and regional ghost stories. Drawing on years of research in Japan, Michael Dylan Foster unpacks the history and cultural context of yokai, tracing their roots, interpreting their meanings, and introducing people who have hunted them through the ages. In this delightful and accessible narrative, readers will explore the roles played by these mysterious beings within Japanese culture and will also learn of their abundance and variety through detailed entries, some with original illustrations, on more than fifty individual creatures. The Book of Yokai provides a lively excursion into Japanese folklore and its ever-expanding influence on global popular culture. It also invites readers to examine how people create, transmit, and collect folklore, and how they make sense of the mysteries in the world around them. By exploring yokai as a concept, we can better understand broader processes of tradition, innovation, storytelling, and individual and communal creativity.

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.