The Ritual of Rights in Japan challenges the conventional wisdom that the assertion of rights is fundamentally incompatible with Japanese legal, political and social norms. It discusses the creation of a Japanese translation of the word 'rights', Kenri; examines the historical record for words and concepts similar to 'rights'; and highlights the move towards recognising patients' rights in the 1960s and 1970s. Two policy studies are central to the book. One concentrates on Japan's 1989 AIDS Prevention Act, and the other examines the protracted controversy over whether brain death should become a legal definition of death. Rejecting conventional accounts that recourse to rights is less important to resolving disputes than other cultural forms,The Ritual of Rights in Japan uses these contemporary cases to argue that the invocation of rights is a critical aspect of how conflicts are articulated and resolved.

National surveys indicate that most Japanese, while professing no religious commitment, frequently perform rituals: They regularly tend their family home altars, look after family graves, participate in neighborhood festivals, and visit Shinto shrines and Buddhist temples. Are these rituals mere formalities? Based on fourteen months of fieldwork in Kamakura city near Tokyo, Satsuki Kawano examines the power of ritual and its relevance for modern urbanites. She reveals the indebtedness of ritual to forms that create an elevated context and infuse the mundane with a sense of moral order. By employing acts and environments common to everyday life, Kawano argues, ritual evokes morally positive values such as purity, gratitude, respect, and indebtedness. Rather than objectify morality in a sacred text or religious doctrine, ritual embodies and emplaces a sense of what it means to be a good person and creates moments of personal significance and engagement. In Kamakura, belief is therefore a consequence and not a prerequisite of ritual engagement. Ritual Practice in Modern Japan effectively challenges the widespread assumption that ritual in non-Western societies has little moral significance and that, with modernization, "traditional" practices inevitably disappear. This is a book that will interest scholars and students of cultural anthropology, ritual studies, and Japanese studies.

What to do with the dead? In Imperial Japan, as elsewhere in the modernizing world, answering this perennial question meant relying on age-old solutions. Funerals, burials, and other mortuary rites had developed over the centuries with the aim of building continuity in the face of loss. As Japanese coped with the economic, political, and social changes that radically remade their lives in the decades after the Meiji Restoration (1868), they clung to local customs and Buddhist rituals such as sutra readings and incense offerings that for generations had given meaning to death. Yet death, as this highly original study shows, was not impervious to nationalism, capitalism, and the other isms that constituted and still constitute modernity. As Japan changed, so did its handling of the inevitable. Following an overview of the early development of funerary rituals in Japan,Andrew Bernstein demonstrates how diverse premodern practices from different regions and social strata were homogenized with those generated by middle-class city dwellers to create the form of funerary practice dominant today. He describes the controversy over cremation, explaining how and why it became the accepted manner of disposing of the dead. He also explores the conflict-filled process of remaking burial practices, which gave rise, in part, to the suburban "soul parks" now prevalent throughout Japan; the (largely failed) attempt by nativists to replace Buddhist death rites with Shinto ones; and the rise and fall of the funeral procession. In the process, Bernstein shows how today’s "traditional" funeral is in fact an early twentieth-century invention and traces the social and political factors that led to this development. These include a government wanting to separate itself from religion even while propagating State Shinto, the appearance of a new middle class, and new forms of transportation. As these and other developments created new contexts for old rituals, Japanese faced the problem of how to fit them all together. What to do with the dead? is thus a question tied to a still broader one that haunts all societies experiencing rapid change: What to do with the past? Modern Passings is an impressive and far-reaching exploration of Japan’s efforts to solve this puzzle, one that is at the heart of the modern experience.

Japan is one of the most urbanised and industrialised countries in the world. Yet the Japanese continue to practise a variety of religious rituals and ceremonies despite the high-tech, highly regimented nature of Japanese society. Ceremony and Ritual in Japan focuses on the traditional and religious aspects of Japanese society from an anthropological perspective, presenting new material and making cross-cultural comparisons. The chapters in this collection cover topics as diverse as funerals and mourning, sweeping, women's roles in ritual, the division of ceremonial foods into bitter and sweet, the history of a shrine, the playing of games, the exchange of towels and the relationship between ceremony and the workplace. The book provides an overview of the meaning of tradition, and looks at the way in which new ceremonies have sprung up in changing circumstances, while old ones have been preserved, or have developed new meanings.

In premodern Japan, legitimization of power and knowledge in various contexts was sanctioned by consecration rituals (kanjō) of Buddhist origin. This is the first book to address in a comprehensive way the multiple forms and aspects of these rituals also in relation to other Asian contexts. The multidisciplinary chapters in the book address the origins of these rituals in ancient Persia and India and their developments in China and Tibet, before discussing in depth their transformations in medieval Japan. In particular, kanjō rituals are examined from various perspectives: imperial ceremonies, Buddhist monastic rituals, vernacular religious forms (Shugendō mountain cults, Shinto lineages), rituals of bodily transformation involving sexual practice, and the performing arts: a history of these developments, descriptions of actual rituals, and reference to religious and intellectual arguments based on under-examined primary sources. No other book presents so many cases of kanjō in such depth and breadth. This book is relevant to readers interested in Buddhist studies, Japanese religions, the history of Japanese culture, and in the intersections between religious doctrines, rituals, legitimization, and performance.

Healing lies at the heart of Zen in the home, as Paula Arai discovered in her pioneering research on the ritual lives of Zen Buddhist laywomen. She reveals a vital stream of religious practice that flourishes outside the bounds of formal institutions through sacred rites that women develop and transmit to one another. Everyday objects and common materials are used in inventive ways. For example, polishing cloths, vivified by prayer and mantra recitation, become potent tools. The creation of beauty through the arts of tea ceremony, calligraphy, poetry, and flower arrangement become rites of healing. Bringing Zen Home brings a fresh perspective to Zen scholarship by uncovering a previously unrecognized but nonetheless vibrant strand of lay practice. The creativity of domestic Zen is evident in the ritual activities that women fashion, weaving tradition and innovation, to gain a sense of wholeness and balance in the midst of illness, loss, and anguish. Their rituals include chanting, ingesting elixirs and consecrated substances, and contemplative approaches that elevate cleaning, cooking, child-rearing, and caring for the sick and dying into spiritual disciplines. Creating beauty is central to domestic Zen and figures prominently in Arai’s analyses. She also discovers a novel application of the concept of Buddha nature as the women honor deceased loved ones as “personal Buddhas.” One of the hallmarks of the study is its longitudinal nature, spanning fourteen years of fieldwork. Arai developed a “second-person,” or relational, approach to ethnographic research prompted by recent trends in psychobiology. This allowed her to cultivate relationships of trust and mutual vulnerability over many years to inquire into not only the practices but also their ongoing and changing roles. The women in her study entrusted her with their life stories, personal reflections, and religious insights, yielding an ethnography rich in descriptive and narrative detail as well as nuanced explorations of the experiential dimensions and effects of rituals. In Bringing Zen Home, the first study of the ritual lives of Zen laywomen, Arai applies a cutting-edge ethnographic method to reveal a thriving domain of religious practice. Her work represents an important contribution on a number of fronts—to Zen studies, ritual studies, scholarship on women and religion, and the cross-cultural study of healing.

Ian Neary looks in detail at the history of the introduction of human rights ideas into Japan, South Korea and Taiwan and examines how, and to what effect, state and society have incorporated the specific international standards on childrens' and patients' rights into legal systems and social practice. This comprehensively researched, accessibly written book will be a valuable resource for students and scholars of Asian studies, human rights, sociology and politics.