Ehon - or "picture books"- are part of an incomparable 1,200-year-old Japanese tradition. Created by artists and craftsmen, most ehon also feature essays, poems, or other texts written in beautiful, distinctive calligraphy. They are by nature collaborations: visual artists, calligraphers, writers, and designers join forces with papermakers, binders, block cutters, and printers. The books they create are strikingly beautiful, highly charged microcosms of deep feeling, sharp intensity, and extraordinary intelligence. In the elegant, richly illustrated Ehon: The Artist and the Book in Japan, renowned scholar Roger S. Keyes traces the history and evolution of these remarkable books through seventy key works, including many great rarities and unique masterpieces, from the Spencer Collection of the New York Public Library, one of the foremost collections of Japanese illustrated books in the West. The earliest ehon were made as religious offerings or talismans, but their great flowering began in the early modern period (1600-1868) and has continued, with new media and new styles and subjects, to the present. Shiohi no tsuto (Gifts of the Ebb Tide, 1789; often called The Shell Book) by Kitagawa Utamaro, one of the supreme achievements of the ehon tradition, is reproduced in full. Michimori (ca. 1604), a luxuriously produced libretto for a No play is also featured, as are Saito- Shu-ho's cheerful Kishi empu (Mr. Ginger's Book of Love, 1803), Kamisaka Sekka's brilliant Momoyogusa (Flowers of a Hundred Worlds, 1910), and many more. Ehon: The Artist and the Book in Japan ends with ehon by some of the most innovative practitioners of the twentieth century. Among these are Chizu (The Map, 1965), Kawada Kikuji's profound photographic requiem for Hiroshima; Yoko Tawada's and Stephan Kohler's affecting Ein Gedicht für ein Buch (A Poem for a Book, 1996); and Vija Celmins's and Eliot Weinberger's Hoshi (The Stars, 2005). The magnificent ehon tradition originated in Japan and developed there under very specific conditions, but it has long since burst its bounds, like any living tradition. Ehon: The Artist and the Book in Japan suggests that when artists meet readers in these contrived, protected, focused, sacred book "worlds," the possibilities for pleasure, insight, and inspiration are limitless. Ehon: The Artist and the Book in Japan was praised as "illuminating" in The New York Times' review of the New York Public Library's exhibit. http://travel2.nytimes.com/2006/10/21/arts/design/21ehon.html

Listen, Copy, Read: Popular Learning in Early Modern Japan endeavors to elucidate the mechanisms by which a growing number of men and women of all social strata became involved in acquiring knowledge and skills during the Tokugawa period. It offers an overview of the communication media and tools that teachers, booksellers, and authors elaborated to make such knowledge more accessible to a large audience. Schools, public lectures, private academies or hand-copied or printed manuals devoted to a great variety of topics, from epistolary etiquette or personal ethics to calculation, divination or painting, are here invoked to illustrate the vitality of Tokugawa Japan’s ‘knowledge market’, and to show how popular learning relied on three types of activities: listening, copying and reading. With contributions by: W.J. Boot, Matthias Hayek, Annick Horiuchi, Michael Kinski, Koizumi Yoshinaga, Peter Kornicki, Machi Senjūrō, Christophe Marquet, Markus Rüttermann, Tsujimoto Masashi, and Wakao Masaki.

Playing War: Field games. Paper battles -- Picturing war: The moral authority of innocence. Queering war -- Epilogue: the rule of babies in pink

Monsters, Animals, and Other Worlds is a collection of twenty-five medieval Japanese tales of border crossings and the fantastic, featuring demons, samurai, talking animals, amorous plants, and journeys to supernatural realms. The most comprehensive compendium of short medieval Japanese fiction in English, Monsters, Animals, and Other Worlds illuminates a rich world of literary, Buddhist, and visual culture largely unknown today outside of Japan. These stories, called otogizōshi, or Muromachi tales (named after the Muromachi period, 1337 to 1573), date from approximately the fourteenth through seventeenth centuries. Often richly illustrated in a painted-scroll format, these vernacular stories frequently express Buddhist beliefs and provide the practical knowledge and moral education required to navigate medieval Japanese society. The otogizōshi represent a major turning point in the history of Japanese literature. They bring together many earlier types of narrative—court tales, military accounts, anecdotes, and stories about the divine origins of shrines and temples––joining book genres with parlor arts and the culture of itinerant storytellers and performers. The works presented here are organized into three thematically overlapping sections titled, “Monsters, Warriors, and Journeys to Other Worlds,” “Buddhist Tales,” and “Interspecies Affairs.” Each translation is prefaced by a short introduction, and the book features images from the original scroll paintings, illustrated manuscripts, and printed books.

An eleventh-century classic, The Pillow Book of Sei Shōnagon is frequently paired with The Tale of Genji as one of the most important works in the Japanese canon. Yet it has also been marginalized within Japanese literature for reasons including the gender of its author, the work’s complex textual history, and its thematic and stylistic depth. In Unbinding The Pillow Book, Gergana Ivanova offers a reception history of The Pillow Book and its author from the seventeenth century to the present that shows how various ideologies have influenced the text and shaped interactions among its different versions. Ivanova examines how and why The Pillow Book has been read over the centuries, placing it in the multiple contexts in which it has been rewritten, including women’s education, literary scholarship, popular culture, “pleasure quarters,” and the formation of the modern nation-state. Drawing on scholarly commentaries, erotic parodies, instruction manuals for women, high school textbooks, and comic books, she considers its outsized role in ideas about Japanese women writers. Ultimately, Ivanova argues for engaging the work’s plurality in order to achieve a clearer understanding of The Pillow Book and the importance it has held for generations of readers, rather than limiting it to a definitive version or singular meaning. The first book-length study in English of the reception history of Sei Shōnagon, Unbinding The Pillow Book sheds new light on the construction of gender and sexuality, how women’s writing has been used to create readerships, and why ancient texts continue to play vibrant roles in contemporary cultural production.