By Marilyn Ivy
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Publish yr note: initially released in 1995
Japan this day is haunted through the ghosts its surprising modernity has generated. Deep anxieties concerning the strength lack of nationwide identification and continuity disturb many in Japan, regardless of frequent insistence that it has remained culturally intact. during this provocative conjoining of ethnography, heritage, and cultural feedback, Marilyn Ivy discloses those anxieties—and the makes an attempt to include them—as she tracks what she calls the vanishing: marginalized occasions, websites, and cultural practices suspended at moments of coming near near disappearance.
Ivy exhibits how a fascination with cultural margins followed the emergence of Japan as a contemporary countryside. This fascination culminated within the early twentieth-century institution of jap folklore reports and its makes an attempt to list the spectral, occasionally violent, narratives of these margins. She then lines the obsession with the vanishing via a variety of modern reconfigurations: efforts through distant groups to advertise themselves as nostalgic websites of authenticity, storytelling practices as symptoms of premodern presence, mass commute campaigns, recallings of the useless through blind mediums, and itinerant, kabuki-inspired populist theater.
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Additional info for Discourses of the Vanishing: Modernity, Phantasm, Japan
A strong temptation was offered by the great estates controlled by the Hojo leaders, whom they no longer respected. Accordingly Go-Daigo went on with his plans until the spring of 1331, when they were treacherously revealed by one of his three trusted advisers, Fujiwara Sadafusa. Shortly after this the Bakufu sent officers to Kyoto, where they caused the arrest of certain impor tant monks and others party to the Court’s intentions. These persons were sent to Kamakura for interrogation, and the nature of the con spiracy was made clear.
Slow as they were to act, the Bakufu did presently decide to send a strong expedition to the W est, a demonstration in force. Go-Daigo heard of this intention from his eldest son, Prince Daitd (better known by his lay name of M orinaga), whom he had made an Abbot of Hiyeizan for military rathe: than ecclesiastical purposes. He had wisely fore seen that in a struggle with the feudal overlords it would be of great importance to ha/e the most influential religious bodies on his side. Meanwhile, to add to these advantages, the Enryakuji and its chapels formed an immense receiving house for political news and gossip * The two Hino ( they were not related) were much trusted by Go-Daigo.
THE REIGN OF GO-DAIGO 11 deal with the uprising of loyalists in the Home Provinces the Bakufu had been obliged to withdraw troops from the outer provinces, such as Harima. There Norimura, the head of a family named Akamatsu (o f Murakami Genji stock), was emboldened by the absence of Bakufu forces to take control of his own province and to march into Settsu, next to the province of Yamashiro, in which the capital lay. H e even tried a coup de main in the capital itself. H e was repulsed, but the fact that a provincial chieftain of moderate standing could venture an attack on the imperial city was a disconcerting sign of the times.
Discourses of the Vanishing: Modernity, Phantasm, Japan by Marilyn Ivy