Japanese industry is the envy of the world for its efficient and humane management practices. Yet, as William Tsutsui argues, the origins and implications of "Japanese-style management" are poorly understood. Contrary to widespread belief, Japan's acclaimed strategies are not particularly novel or even especially Japanese. Tsutsui traces the roots of these practices to Scientific Management, or Taylorism, an American concept that arrived in Japan at the turn of the century. During subsequent decades, this imported model was embraced--and ultimately transformed--in Japan's industrial workshops. Imitation gave rise to innovation as Japanese managers sought a "revised" Taylorism that combined mechanistic efficiency with respect for the humanity of labor. Tsutsui's groundbreaking study charts Taylorism's Japanese incarnation, from the "efficiency movement" of the 1920s, through Depression-era "rationalization" and wartime mobilization, up to postwar "productivity" drives and quality-control campaigns. Taylorism became more than a management tool; its spread beyond the factory was a potent intellectual template in debates over economic growth, social policy, and political authority in modern Japan. Tsutsui's historical and comparative perspectives reveal the centrality of Japanese Taylorism to ongoing discussions of Japan's government-industry relations and the evolution of Fordist mass production. He compels us to rethink what implications Japanese-style management has for Western industries, as well as the future of Japan itself.
This year, to mark the fiftieth anniversary of his first appearance on the screen, the original, uncut version of Godzilla was released in American theaters to the delight of Sci-Fi and B-Movie fans everywhere. Ever since Godzilla (or, Gojira, as he is known in Japan) crawled out of his radioactive birthplace to cut a swath of destruction through Tokyo, he has claimed a place alongside King Kong and others in the movie monster pantheon. He is the third most recognizable Japanese celebrity in the United States, and his fan base continues to grow as children today prove his enduring appeal. Now, Bill Tsutsui, a life-long fan and historian, takes a light-hearted look at the big, green, radioactive lizard, revealing how he was born and how he became a megastar. With humorous anecdotes, Godzilla on My Mind explores his lasting cultural impact on the world. This book is sure to be welcomed by pop culture enthusiasts, fans, and historians alike.
Japanese Popular Culture and Globalization is the only concise overview of Japan's phenomenal impact on world pop culture available in English. Surveying Japanese forms from anime (animation) and manga (comic books) to monster movies and Hello Kitty products, this volume is an accessible introduction to Japan's pop creativity and its appeal worldwide. Written in an accessible style and illustrated with more than 20 photographs, Japanese Popular Culture and Globalization combines a historical approach to the evolution and diffusion of Japanese pop with interdisciplinary perspectives from anthropology, literary studies, political science, and the visual arts. Includes a useful glossary of terms and a bibliography of recommended readings.
The unique Japanese banking system has contributed greatly to Japan’s post-war economic advance by investing aggressively in industry and by supporting close government-business relations. The banking sector might not have come to assume such a significant role, however, had American efforts to reform Japanese finance during the Occupation (1945-52) been successful. How Japan’s banking system maintained continuity of development and avoided the occupiers’ attempts at "democratisation" and "Americanisation" is the subject of this book. It explores why the Americans were committed to reform, the reasons they failed and how important the maintenance of the financial status quo was to the subsequent development of Japan’s "miracle" economy.
When Tokumitsu Kanada was alive, he once admonished his followers when they called him Founder, by saying, Im not a founder of our teaching. The founder is God. He was a very humble person, so if were to call him the founder of our teachings in this biography, he may not be pleased. However, weas his followerswere saved from our sufferings and were guided by him, so he is unmistakably the founder of this teaching. We do not think its impolite to his departed soul to refer to him in this way. Also, with our love and respect for him, we his followers dont know how else to refer to him other than as the founder of this teaching. There are some religious leaders who refer to themselves as so-called founders and behave as though they are above others. Therefore, we would like to acknowledge that by calling him Founder it is not our intention to confuse him with some of these people.
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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
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