In the tradition of the Zen school, all of the monks are required to study what are called the "seven books of Zen. These books are chosen from the old Zen masters' collections, but the "seven books" are different according to each of the schools of Zen. Therefore, it is not possible to say which are "the seven books," but Lin-chi Lu is always listed as the first one of them in every school of Zen.

This study explores the development of women's tea ceremony from the Edo (1603-1868) to the Meiji period (1868-1912) onward, focusing on its connection to the "good wife, wise mother" ideology in the Meiji period. Many girls' schools, led by Atomi school, adopted the tea ceremony around the time of establishing the “good wife, wise mother.” During the Edo period, the population of women practitioners increased significantly. This was not limited to just women from samurai families; it extended to commoners as well. The women’s tea ceremony during the Edo period was greatly influenced by Confucianism and its expectations for women. However, when the Meiji period (1868-1912) arrived, Westernization started to have a major impact. This led to a decline in Confucian education and Edo cultural practices, including the tea ceremony. During the mid-Meiji period, the tea ceremony was reevaluated and integrated into girls' education in response to the resistance against Westernization and the surge of nationalism. Alongside the expansion of girls' schools, the practice of the tea ceremony spread throughout the country. Atomi Kakei, educated in Confucianism during the Edo period, is considered the first educator to have included women’s learnings of the Edo period, such as the tea ceremony, in the school curriculum from its inception. Nevertheless, the presence of inconsistencies in the remaining documents has raised doubts about the introduction of tea ceremony during the early Meiji period. Furthermore, in her autobiography, Oriori-gusa (1915), certain descriptions interweave the early and mid-Meiji periods, suggesting that she adjusted her actions and behaviors to align with the respective times. This study highlights that the ideology of "good wife, wise mother" played a pivotal role in the spread of the women's tea ceremony. In addition, careful observation of the operation of the Atomi Kakei’s school reveals that the tea ceremony was modernized in a short period of time, in line with the changing policies of the Meiji government.

This thesis analyses the nine main tense–aspect constructions in Old Japanese in more detail than ever before, exploiting the research possibilities created by the Oxford Corpus of Old Japanese. The commitment to close textual reading and the interpretation of examples in context that is characteristic of traditional Japanese scholarship is combined with a determination to explain the distributional data revealed by the Corpus. Large samples are used to produce quantitative semantic analyses, allowing a new perspective on multifunctional constructions from both synchronic and diachronic perspectives. All findings are placed within the wider perspective of cross-linguistic studies of tense and aspect, an approach often missing in Old Japanese scholarship. This thesis is the most comprehensive analysis of Old Japanese tense and aspect to date. Some traditional conclusions are challenged, and light is shed on many previously unexplained phenomena. Resultative constructions are discovered to be even more pervasive in Japanese than previously thought, with at least five of the nine con-structions I look at hypothesized to have begun as resultative constructions. In most cases these constructions have broadened to also denote ongoing activities, another characteristic of Japanese. This thesis thereby contributes to the cross-linguistic understanding of resultative constructions, and to the question of the validity and nature of the distinction between activities and states. It also shows the potential of an exemplar-based model of linguistic storage, which is seen to be a powerful tool for explaining both the multifunctionality of grammatical constructions and semantic change.

Over the past century, the Japanese community in Peru has grown to be the second largest in South America. Their arrival and subsequent success in small businesses posed a threat to the Peruvian attempt to “whiten” their population. Because of this, racial conflicts arose between the Japanese and Peruvians, leading to the widespread “Yellow Peril” epidemic. Anti-Japanese sentiments caused immigration reduction laws and in the years leading up to WWII, tensions grew. During this time, the Japanese community remained ethnically close, maintaining transnational ties with Japan. This changed after the war, when their sojourner mentality changed to the permanence of Peru as a home. The community slowly built up to where they are today as a respected ethnic minority. They were able to do so because of the creation of a new pan-ethnic identity, Nikkei. This new identity allowed the Japanese population to adopt certain aspects of both their Japanese and Peruvian identities, both which at this point were becoming problematic to represent who they were. Identity formation of immigrants is a complicated process in which identities of the new country clash with lasting identities from their home country. The Nikkei identity allows for the Japanese to still maintain certain ties with Japan, yet not be constrained to being totally Japanese. During the process of assimilation into Peruvian society, the Japanese have come to rely on their new Nikkei identity as a way to distinguish themselves within Peruvian society, while at the same time resisting exclusion and marginalization.

This thesis is an in-depth analysis of beauty ideals in South Korea and India. These two countries have recently turned to skin lightening and cosmetic surgery in order to achieve their new beauty standards. Not only do these two countries share a propensity for those two trends, but they also have an overwhelming majority of the population that identifies with a specific religion; Hinduism in the case of India and Confucianism in the case of South Korea. However, it is not clear that the current beauty ideal in each country aligns with the beauty ideal set out in the respective foundational religion.

How to Be A Model Minority: Mastering the American Dream is a satirical instructional manual which teaches readers to be idealized Chinese Americans in order to integrate into American society. The booklet bases its standards off of the model minority myth, a conception of Asian Americans which assumes Asian Americans must repress their Asian heritage and embrace overachievement to attain the socioeconomic status of a middle class white American family. Through color illustrations, photos, and short expository texts, the booklet explains to readers how and why they should accept the standards of the model minority myth, and uses Asian American characters in popular television and movies as references. How to Be a Model Minority humorously deconstructs the model minority myth by exaggerating the expectations the myth places on Asian, particularly Chinese, Americans. This exaggeration allows the reader to question the validity of model minority expectations and the groups truly benefitting from these imposed standards. By examining media representations of Asian Americans, the booklet also suggests the role popular media has in disseminating cultural information.

Over the past century, the Japanese community in Peru has grown to be the second largest in South America. Their arrival and subsequent success in small businesses posed a threat to the Peruvian attempt to “whiten” their population. Because of this, racial conflicts arose between the Japanese and Peruvians, leading to the widespread “Yellow Peril” epidemic. Anti-Japanese sentiments caused immigration reduction laws and in the years leading up to WWII, tensions grew. During this time, the Japanese community remained ethnically close, maintaining transnational ties with Japan. This changed after the war, when their sojourner mentality changed to the permanence of Peru as a home. The community slowly built up to where they are today as a respected ethnic minority. They were able to do so because of the creation of a new pan-ethnic identity, Nikkei. This new identity allowed the Japanese population to adopt certain aspects of both their Japanese and Peruvian identities, both which at this point were becoming problematic to represent who they were. Identity formation of immigrants is a complicated process in which identities of the new country clash with lasting identities from their home country. The Nikkei identity allows for the Japanese to still maintain certain ties with Japan, yet not be constrained to being totally Japanese. During the process of assimilation into Peruvian society, the Japanese have come to rely on their new Nikkei identity as a way to distinguish themselves within Peruvian society, while at the same time resisting exclusion and marginalization.

This thesis will consider the question of the intended audience of Jippensha Ikku’s十返舎一九, ōraimono (educational book) Togakushi Zenkō-ji ōrai 戸隠善光寺往来(1822) as preface to an annotated translation completed using free online xylographic editions. Published in the midst of rising literacy rates and a boom in religious pilgrimages, this work would have been popular among women of the late Edo era. Analysis of the ōraimono genre will reveal that this work, was intended as a practical guidebook for Zenkō-ji pilgrimages rather than for use as a classroom textbook. An experienced traveler guides a dutiful son and mother from Edo (Tōkyō) along the Nakasendō and Hokkoku Kaidō roads to Zenkō-ji Temple and Togakushi Shrine in Shinano Province (Nagano). The mother character in Togakushi Zenkō-ji ōrai, though not the direct recipient of the expert traveler’s knowlege, will be revealed as a sort of hidden protagonist central to the entire narrative. Lastly, I will attempt to settle disputed publishing information, arguing that Nishimiya Shinroku 西宮新六was the first publisher and Moriya Jihei 森屋治兵衛printed subsequent editions. Serious in tone, this work demonstrates Ikku’s versatility as a departure from his famous slapstick travelogue, Tōkaidōchū Hizakurige (Shank’s Mare).

The problem investigated in this thesis is the history of the Stilwell Road, from its beginning in 1920, as the old Burma Road, to its completion, re-naming, use in 1945, and death in 1946 . The study of this problem justifies itself for various reasons, namely: (1) The Stilwell Road was severely needed by China as the only thoroughfare to the outside world. Chinese needs were of morale , equipment and arms- both large and small, and the training and advisory leadership of existing man-power. China having stood alone against the Japanese since 1937 needed the psychological boost that was given by the Road--the thought that someone strong still stood at her side to see her through . Without the Road, it would have been impossible to transport to China the large amounts of arms , equipment and supplies that found their way into the country. How well these supplies were used is a question for dispute, but it is known that with American supervision in distribution, the Chinese did receive some of the tools to put up a greater struggle to free themselves from the Japanese.

The fundamental thesis of the analyst is that the ills or humanity are due to ignorance and more particularly to self-ignorance and that the way to self-healing is the way to self-knowledge. The purpose of this thesis is to show how these Yoga sutras of Patanjali contain the methods for the regenerating and recreating factor in human life; and that these methods can be carried into present-day, practical living.