"Voices of the Invisible Presence: Diplomatic interpreters in post-World War II Japan" examines the role and the making of interpreters, in the social, political and economic context of postwar Japan, using oral history as a method. The primary questions addressed are what kind of people became interpreters in post-WWII Japan, how they perceived their role as interpreters, and what kind of role they actually played in foreign relations. In search of answers to these questions, the living memories of five prominent interpreters were collected, in the form of life-story interviews, which were then categorized based on Pierre Bourdieu s concept of habitus, field and practice . The experiences of pioneering simultaneous interpreters are analyzed as case studies drawing on Erving Goffman s participation framework and the notion of" kurogo" in Kabuki theatre, leading to the discussion of (in)visibility of interpreters and their perception of language, culture and communication."

The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith How do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith. Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more. A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.

Invisible Voices explores the intersection of criminology and history as a way of contextualizing the historical black presence in crime and punishment in the UK. Through case studies, court transcripts, and biographical accounts it reimagines the understanding/s of the role of history in shaping contemporary perceptions. The book: Moves beyond the confines of presenting ‘criminological history’ as monocultural Demonstrates how ‘mainstream criminology’ is complicit in obscuring ‘hidden criminological histories' Critically assesses the implications regarding the positioning of ‘the black presence’ within the discipline of criminology Revises current thinking around excluded, marginalized, and muted histories, when looking at ‘crime and punishment’ as a whole. The opening chapters lay the foundation for locating the historical black presence in crime and punishment, whilst offering practical guidance for anyone wanting to pursue the journey of unearthing hidden history. Chapters 5–9 comprise compelling case studies designed to fuel new discussions regarding important excluded voices in crime and punishment history. The following chapters reveal powerful testimonies from those black voices involved in speaking out against slavery during the Georgian and Victorian periods, and highlight the pivotal role played by black activists during significant periods of British history. Chapter 12 explores ‘The Black Rage Defence’, illuminating a moment in British legal history which tied both the UK and US into a struggle for validating mental health and offending, where race was a significant factor. The final chapter focuses on the need to engage criminologists in a critical dialogue regarding a reimagining of the way criminological history is (re)presented. Invisible Voices is crucial reading for students not just of Criminology and History, but also Sociology, Cultural Studies, Black Studies and Law, as well as criminal justice practitioners. It also aims to provide scope for A-Level students contemplating going to university, community educational programmes, and prison education departments, as well as anyone wanting to learn more about the black presence in UK history.

The Invisible Actor presents the captivating and unique methods of the distinguished Japanese actor and director, Yoshi Oida. While a member of Peter Brook's theatre company in Paris, Yoshi Oida developed a masterful approach to acting that combined the oriental tradition of supreme and studied control with the Western performer's need to characterise and expose depths of emotion. Written with Lorna Marshall, Yoshi Oida explains that once the audience becomes openly aware of the actor's method and becomes too conscious of the actor's artistry, the wonder of performance dies. The audience must never see the actor but only his or her performance. Throughout Lorna Marshall provides contextual commentary on Yoshi Oida's work and methods. In a new foreword to accompany the Bloomsbury Revelations edition, Yoshi Oida revisits the questions that have informed his career as an actor and explores how his skilful approach to acting has shaped the wider contours of his life.

In exploring the nature of excess relative to a phenomenology of the limit, Testing the Limit claims that phenomenology itself is an exploration of excess. What does it mean that "the self" is "given"? Should we see it as originary; or rather, in what way is the self engendered from textual practices that transgress—or hover around and therefore within—the threshold of phenomenologial discourse? This is the first book to include Michel Henry in a triangulation with Derrida and Levinas and the first to critique Levinas on the basis of his interpolation of philosophy and religion. Sebbah claims that the textual origins of phenomenology determine, in their temporal rhythms, the nature of the subjectivation on which they focus. He situates these considerations within the broader picture of the state of contemporary French phenomenology (chiefly the legacy of Merleau-Ponty), in order to show that these three thinkers share a certain "family resemblance," the identification of which reveals something about the traces of other phenomenological families. It is by testing the limit within the context of traditional phenomenological concerns about the appearance of subjectivity and ipseity that Derrida, Henry, and Levinas radically reconsider phenomenology and that French phenomenology assumes its present form.