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Bad Girls of Japan by Laura Miller, Jan Bardsley

By Laura Miller, Jan Bardsley

Are undesirable women casualties of patriarchy, an important evil, or visionary pioneers? by means of tracing the idea that of the undesirable woman in Japan as a manufactured from particular cultural assumptions and ancient settings, undesirable women of Japan maps new roads and outdated detours in revealing a disorderly politics of gender. The essays discover deviancy in richly assorted media. Mountain witches, murderers, functionality artists, cartoonists, schoolgirls, and consumers long gone wild are all a part of the terrain.

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The “geisha” image outside of Japan has been crafted and cultivated for over a century. It has been applied with great dexterity in American culture, in popular songs of the early 1920s and 1930s, in detective novels and other short stories, and in popular culture. In a 1970s cookbook, the term “geisha” was even equated with servant and cook, something actual geisha and their customers would find amusing because many possess no domestic knowledge or skills whatsoever: A few years ago, one of my more enterprising friends shipped a Japanese Geisha from Japan to his wife in the States.

7. There is no historical data to suggest such a battle ever took place. Some historians of Korea, in fact, suggest that Jingl was actually a princess from an early Korean kingdom who led a force of horse riders to subjugate Japan. The Japanese account of Jingl also describes how the empress began her voyage to Korea while heavily pregnant with the child who would become Emperor Kjin. When the birth of the child appeared imminent and at an imminently inconvenient time, Jingl spoke to the child in her womb and convinced it to wait.

Again, to cite from Blacker: Under the new regime the appearance of mantic queens such as Pimiko and the Empress Jing[l] became impossible. Under the new system too the miko in the large shrines began to lose her mantic gift, and to become before long the figure she is today. Decorative in her red trousers and silver crown, she now dances, sings, assists in ritual but no longer prophesies. 15 The newly evolving male-identified prerogative minimized female power—and the political threat it suggested—by shunting it to the periphery.

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