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Kencho Suematsu's 'A Fantasy of Far Japan; Or, Summer Dream Dialogues' is a captivating collection of enchanting and imaginative tales set in a unique literary context of early 20th-century Japan. The book seamlessly weaves together elements of fantasy and folklore, creating a rich tapestry of storytelling that transports readers to a world filled with mythical creatures and magical landscapes. Suematsu's lyrical prose and vivid descriptions immerse the reader in a dream-like state, where reality blends with the fantastical. The dialogues between the characters add depth to the narrative, inviting readers to contemplate the deeper meanings hidden within the stories. Suematsu's literary style is reminiscent of traditional Japanese storytelling, with a modern twist that makes the tales feel timeless and universal. Kencho Suematsu, a prominent Japanese diplomat and writer, drew inspiration from his cultural heritage and experiences to create this enchanting collection. His deep knowledge of Japanese folklore and literature shines through in the intricate details and motifs found within the stories. Suematsu's background as a diplomat provided him with a unique perspective on the intersection of culture, tradition, and imagination, which is evident throughout the book. I highly recommend 'A Fantasy of Far Japan; Or, Summer Dream Dialogues' to readers who enjoy immersive and thought-provoking storytelling. Suematsu's blend of fantasy, folklore, and cultural insights offers a delightful reading experience that will transport you to a world of enchantment and wonder.
Passing, Posing, Persuasion interrogates the intersections between cultural production, identity, and persuasive messaging that idealized inclusion and unity across Japan’s East Asian empire (1895–1945). Japanese propagandists drew on a pan-Asian rhetoric that sought to persuade colonial subjects to identify with the empire while simultaneously maintaining the distinctions that subjugated them and marking their attempts to self-identify as Japanese as inauthentic, illegitimate forms of “passing” or “posing.” Visions of inclusion encouraged assimilation but also threatened to disrupt the very logic of imperialism itself: If there was no immutable difference between Taiwanese and Japanese subjects, for example, then what justified the subordination of the former to the latter? The chapters emphasize the plurality and heterogeneity of empire, together with the contradictions and tensions of its ideologies of race, nation, and ethnicity. The paradoxes of passing, posing, and persuasion opened up unique opportunities for colonial contestation and negotiation in the arenas of cultural production, including theater, fiction, film, magazines, and other media of entertainment and propaganda consumed by audiences in mainland Japan and its colonies. From Meiji adaptations of Shakespeare and interwar mass media and colonial fiction to wartime propaganda films, competing narratives sought to shape how ambiguous identities were performed and read. All empires necessarily engender multiple kinds of border crossings and transgressions; in the case of Japan, the policing and blurring of boundaries often pivoted on the outer markers of ethno-national identification. This book showcases how actors—in multiple senses of the word—from all parts of the empire were able to move in and out of different performative identities, thus troubling its ontological boundaries.
A companion volume to 'Baron Kaneko and the Russo-Japanese War' (Lulu.com, 2009), this book relates the story of Baron Suematsu's one-man campaign in Europe using the spoken and written word against the dangerous bogey of Yellow Peril which fueled European paranoia about China and Japan and their presumed sinister intentions of world domination. Kaneko and Suematsu had similar missions, though Kaneko who was sent to the United States was also tasked with persuading President Theodore Roosevelt to broker a peace settlement while Suematsu was more directly involved in the fight against Yellow Peril which originated in Europe. Kaneko was a lawyer with a knowledge of economics, while Suematsu was a historian with a literary bent. Both men were also politicians and close to the Meiji oligarch Ito Hirobumi. They were the two prongs of Japan's first ever public diplomacy initiative, and both succeeded to a considerable degree.
The samurai radicals who overthrew the last shogun in 1868 promised to restore ancient and pure Japanese ways. Foreign observers were terrified that Japan would lapse into violent xenophobia. But the new Meiji government took an opposite course. It copied best practices from around the world, building a powerful and modern Japanese nation with the help of European and American advisors. While revering the Japanese past, the Meiji government boldly embraced the foreign and the new. What explains this paradox? How could Japan's 1868 revolution be both modern and traditional, both xenophobic and cosmopolitan? To Stand with the Nations of the World explains the paradox of the Restoration through the forces of globalization. The Meiji Restoration was part of the global "long nineteenth century" during which ambitious nation states like Japan, Britain, Germany, and the United States challenged the world's great multi-ethnic empires--Ottoman, Qing, Romanov, and Hapsburg. Japan's leaders wanted to celebrate Japanese uniqueness, but they also sought international recognition. Rather than simply mimic world powers like Britain, they sought to make Japan distinctly Japanese in the same way that Britain was distinctly British. Rather than sing "God Save the King," they created a Japanese national anthem with lyrics from ancient poetry, but Western-style music. The Restoration also resonated with Japan's ancient past. In the 600s and 700s, Japan was threatened by the Tang dynasty, a dynasty as powerful as the Roman empire. In order to resist the Tang, Japanese leaders borrowed Tang methods, building a centralized Japanese state on Tang models, and learning continental science and technology. As in the 1800s, Japan co-opted international norms while insisting on Japanese distinctiveness. When confronting globalization in 1800s, Japan looked back to that "ancient globalization" of the 600s and 700s. The ancient past was therefore not remote or distant, but immediate and vital.
Vols. for 1971- include annual reports and statistical summaries.