By William M. Tsutsui
Those essays contemplate the Godzilla movies and the way they formed and inspired postwar eastern tradition, in addition to the globalization of eastern popular culture icons. There are contributions from movie experiences, Anthropology, heritage, Literature, Theatre and Cultural stories and from Susan Napier, Anne Allison, Christine Yano and others.
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Extra resources for In Godzilla's Footsteps: Japanese Pop Culture Icons on the Global Stage
Umehara Takeshi, Minasoko no uta: Kakinomoto Hitomaro ron (Tokyo: Shinchosha, 1973). 30. Umehara, the concept that of Hell, p. sixteen. 31. Ibid. , pp. 7–8; Umehara Takeshi, Nihon bpken (Tokyo: Shpgakkan, 2001); Umehara Takeshi and Nakagami Kenji, Kimi wa Yayoijin ka Jpmonjin ka: Nihongaku kpgi (Tokyo: Asahi Shuppansha, 1984). 32. Umehara Takeshi, “The jap View of the Hereafter,” Japan Echo 16:3 (1989), p. seventy three. 33. Umehara Takeshi, “Japan’s Elliptical culture: Classical concept and Modernization,” in Blind companions: American and jap Responses to an Unknown destiny, ed. Ronald A. Morse and Shigenobu Yoshida (Lanham, MD: collage Press of the United States, 1985), p. 17. 34. remark through Umehara in Umehara and Ichikawa, “Taidan,” p. 289. 35. Umehara, “Japan’s Elliptical Tradition,” p. thirteen. 36. Ian Reader, “Studies of Japan, region reviews, and the demanding situations of Social Theory,” Monumenta Nipponica 53:2 (1998), p. 248. 37. Mark J. Hudson, “Foragers as Fetish in glossy Japan,” in Hunter-Gathers of the North Pacific Rim, ed. Junko Habu et al. , designated factor of Senri Ethnological reports sixty three (Osaka: nationwide Museum of Ethnology, 2003), pp. 263–274. 38. Umehara, “Japan’s Elliptical Tradition,” p. 18. 39. Umehara Takeshi, “The Civilization of the wooded area: historical Japan indicates Postmodernism the Way,” in At Century’s finish: nice Minds think of Our instances, ed. Nathan P. Gardels (La Jolla, CA: Alti Publishing, 1995), p. 189. forty. Umehara, “Civilization of the Forest,” p. 189. forty-one. Ibid. , pp. 180–181. forty two. Ibid. , p. 196. forty three. Umehara Takeshi, “A Buddhist method of Organ Transplants,” Japan Echo 16:4 (1989), pp. 79–80. forty four. See, for instance, Paul Schalow, “Male Love in Early glossy Japan: A Literary Depiction of the Youth,” in Hidden from background: Reclaiming the homosexual and Lesbian earlier, ed. Martin Duberman, Martha Vincus, and George Chauncey (NY: Meridian Books, 1990), pp. 118–128, and Greg Pflugfelder, Cartographies of wish: Male-Male Sexuality in jap Discourse, 1600–1950 (Berkeley: collage of California Press, 1999). forty five. Umehara Takeshi, “Japan’s Pride,” in Japan and Europe: altering Contexts and views, ed. Claude A. Marbaix (Belgium: Seiko Epson company, 1989), p. 106. forty six. the unconventional is still unfinished. Umehara Takeshi, “Fushi no fukkatsu,” in Mutsugorp, ed. Kokuritsu Npgakudo Jigypka (theater software for performances 152 forty seven. forty eight. forty nine. 50. fifty one. E C . R on the nationwide Noh Theater, December 22 and 23, 2000) (Tokyo: Nihon Geijutsu Bunka Shinkpkai, 2000), p. 6; Umehara, “Kypgen to fushi,” p. one hundred seventy five. Salz, “Anti-Tradition, Anti-Modern,” p. eleven; Susan Palmer, “The Raëlian move: Concocting Controversy, looking Social Legitimacy,” in debatable New Religions, ed. James R. Lewis and Jesper Aagaard Petersen (New York: Oxford college Press, 2005), pp. 371–385. In explaining the salient issues of the prototypical eastern view of loss of life, Umehara writes, “Not simply people yet all residing creatures have a soul which, after dying, leaves the physique and is going to the opposite global. specifically, residing creatures that are vital to people needs to be despatched off rigorously to the opposite international.