The first broad study of Japanese mandalas to appear in a Western language, this volume interprets mandalas as sanctified realms where identification between the human and the sacred occurs. The author investigates eighth- to seventeenth-century paintings from three traditions: Esoteric Buddhism, Pure Land Buddhism, and the kami-worshipping (Shinto) tradition. It is generally recognized that many of these mandalas are connected with texts and images from India and the Himalayas. A pioneering theme of this study is that, in addition to the South Asian connections, certain paradigmatic Japanese mandalas reflect pre-Buddhist Chinese concepts, including geographical concepts. In convincing and lucid prose, ten Grotenhuis chronicles an intermingling of visual, doctrinal, ritual, and literary elements in these mandalas that has come to be seen as characteristic of the Japanese religious tradition as a whole. This beautifully illustrated work begins in the first millennium B.C.E. in China with an introduction to the Book of Documents and ends in present-day Japan at the sacred site of Kumano. Ten Grotenhuis focuses on the Diamond and Womb World mandalas of Esoteric Buddhist tradition, on the Taima mandala and other related mandalas from the Pure Land Buddhist tradition, and on mandalas associated with the kami-worshipping sites of Kasuga and Kumano. She identifies specific sacred places in Japan with sacred places in India and with Buddhist cosmic diagrams. Through these identifications, the realm of the buddhas is identified with the realms of the kami and of human beings, and Japanese geographical areas are identified with Buddhist sacred geography. Explaining why certain fundamental Japanese mandalas look the way they do and how certain visual forms came to embody the sacred, ten Grotenhuis presents works that show a complex mixture of Indian Buddhist elements, pre-Buddhist Chinese elements, Chinese Buddhist elements, and indigenous Japanese elements.

Geography, this author contends, is the indisputably unique feature of any country. Geography and Japan's Strategic Choices begins by explaining Japan's unique location and topography in comparison to other countries. Peter Woolley then examines the ways in which the country's political leaders in various eras understood and acted on those geographical limitations and advantages. Proceeding chronologically through several distinct political eras, the book compares the Tokugawa era, the opening to the West, the Meiji Restoration, the long era of colonialization, industrialization and liberalization, the militarist reaction and World War II, the occupation, the Cold War, and finally the rudderless fin de siecle. Finally Woolley demonstrates how Japan's strategic situation in the twenty-first century is informed by past and present geo-strategic calculations as well as by current domestic and international changes. For students and scholars of U.S.-Japan relations and of Japanese history and politics, this book offers any informed reader a fresh perspective on a critical international relationship.

In this reevaluation of the estate system, which has long been recognized as the central economic institution of medieval Japan, Thomas Keirstead argues that estates, or shoen, constituted more than a type of landownership. Through an examination of rent rolls, land registers, maps, and other data describing individual estates he reveals a cultural framework, one that produced and shaped meaning for residents and proprietors. Keirstead's discussion of peasant uprisings shows that the system, however, did not define a stable, closed structure, but was built upon contested terrain. Drawing on the works of Foucault,de Certeau, and Geertz, among others,this book illuminates the presuppositions about space and society that underwrote estate holding. It traces how the system reordered the social and physical landscape, establishing identity for both rulers and subjects. Estate holders, seeking to counter the fluid movement of populations across estate boundaries, pressed into service a social distinction between "peasants" and "wanderers." Peasant rebels made use of the fiction that the estate comprised a natural community in order to resist proprietorial exactions. In these instances, Keirstead contends, the estate system reveals its governing logic: social and political divisions were articulated in spatial terms; power was exercised (and contested) through geography. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

From the fourteenth through the nineteenth centuries Japanese monks created hundreds of maps to construct and locate their place in a Buddhist world. This expansively illustrated volume is the first to explore the largely unknown archive of Japanese Buddhist world maps and analyze their production, reproduction, and reception. In examining these fascinating sources of visual and material culture, author D. Max Moerman argues for an alternative history of Japanese Buddhism—one that compels us to recognize the role of the Buddhist geographic imaginary in a culture that encompassed multiple cartographic and cosmological world views. The contents and contexts of Japanese Buddhist world maps reveal the ambivalent and shifting position of Japan in the Buddhist world, its encounter and negotiation with foreign ideas and technologies, and the possibilities for a global history of Buddhism and science. Moerman’s visual and intellectual history traces the multiple trajectories of Japanese Buddhist world maps, beginning with the earliest extant Japanese map of the world: a painting by a fourteenth-century Japanese monk charting the cosmology and geography of India and Central Asia based on an account written by a seventh-century Chinese pilgrim-monk. He goes on to discuss the cartographic inclusion and marginal position of Japan, the culture of the copy and the power of replication in Japanese Buddhism, and the transcultural processes of engagement and response to new visions of the world produced by Iberian Christians, Chinese Buddhists, and the Japanese maritime trade. Later chapters explore the transformations in the media and messages of Buddhist cartography in the age of print culture and in intellectual debates during the eighteenth and nineteenth centuries over cosmology and epistemology and the polemics of Buddhist science. The Japanese Buddhist World Map offers a wholly innovative picture of Japanese Buddhism that acknowledges the possibility of multiple and heterogeneous modernities and alternative visions of Japan and the world.

Spanning the fields of book history, travel literature, map history, and visual culture, Printing Landmarks provides a new perspective on Tokugawa-period culture. Robert Goree draws on diverse archival and scholarly sources to explore why meisho zue enjoyed widespread and enduring popularity.

Vol. 19, 1944, includes a separately paged special number dated Oct. 1943.