Every piece of sushi, tempura, and bowl of ramen I ate while in Tokyo and Kyoto

ファンタジーは私も好きです♪現実から遊離した面白さと夢がありますものね。それは過去 についても同じことでしょうか？近頃、李氏朝鮮時代の嘘を事実であるかのように…

Enjoy this very eventful weekend through pictures.

ファンタジーは私も好きです♪現実から遊離した面白さと夢がありますものね。それは過去 についても同じことでしょうか？近頃、李氏朝鮮時代の嘘を事実であるかのように…

Think of Japan, and you’ll likely think of Tokyo’s neon-lit skyscrapers or Kyoto’s traditional wooden house and temples, but there’s much more to this diverse destination.

There is something liberating about being in the middle of a Japanese forest, walking along, with no other soul in sight. Our hearts pump at an accelerated rate but our minds are elevated, breathing in the fresh air and absorbing the lush green trees and bird sounds all around us. We're hiking in the Kiso Valley. What is the Magome-Tsumago Route? The Kiso Valley is in the Nagano prefecture, between Tokyo and Kyoto. One of several routes during the Edo period, the Nakasendo Trail connected many towns along the way between these two cities. Today, the Magome-Tsumago route is a great choice for those who want to experience off-the-beaten-track Japan. We want to share with you a little bit of what that hike was for us in photos, to see if it sparks your wanderlust! Hiking in the Kiso Valley We've arrived by car, as we're been visiting a few towns in Nagano, but many people doing these hikes come by coach or train. We use Google maps to drive into Magome and park there and it's only by a miracle that we avoid driving straight into the main pedestrianised old road - Gmaps is not our friend today. We slowly reverse through someone's farm before we enter the correct details for a car park. Once in Magome we take our time to stroll through the main road. Magome is an old post town that has been completely restored to look like its former Edo-period version. It's lined with cafes, tea houses, restaurants, souvenir shops and small museums. It's a sunny day and we take our time to observe people coming and going, pensioners painting, groups of families enjoying being outdoors together. The town is small but perfectly formed. When we get to the end of the road, we bring up a self-guided walk to Tsumago on our mobiles and start walking through fields. It's an 8km walk from Magome to Tsumago, so we don't want to start it too late. After about 10 minutes of walking we realise we are going in the completely wrong direction. We turn around and start over. We retrace our tracks back through Magome and up to the carpark where we left the car. Past the carpark and further up the hill there's a nice resting place with a great view of the fields below. As we continue up we begin to pass little shabby country homes, lush fields and pretty roads that lead us deeper into the forest. Every now and then we pass country fields and more little villages with little homes pop up. Now we're walking past rice fields, and suddenly the forest gets thicker and prettier. Throughout the trail there's streams, birds singing, bells to ward off bears (yikes!) and nothing but nature. It's a reinvigorating walk full of changing sights of the Japanese country. Finally we arrive at Tsumago. It's quarter to 5 so most people have left for the day and most shops have already shut. We just take a little stroll before hopping on a bus to take us back to Magome, where we walk to our carpark and to our car. Where to find more information If you're planning a trip to Japan and want to include something different, this hike is great for beginners and experienced hikers alike. Extensive guides have been written and are being regularly updated. Check out this article on japan-guide.com which also points out up-to-date accessibility information.

I’m a big glutton when it comes to street food and finger food and Japan is a paradise for them. Below are some very common and oh-so-delicious Japanese street foods that you bound to come across. …

Museum quality digital reproduction. Published on archival premium matte paper. These beautiful digital reproductions are virtually unparalleled in quality and range of color, and are at the leading edge of fine art printmaking. Total paper size shown includes image with a 1" white border.

A photo diary from Beppu in Japan – famous Onsen Town in Oita Prefecture on Kyushu Island and known for the major geothermal hot springs / Eight hells of Beppu

當代的日本設計中的材質大師吉岡先生的新作！ 籌備了五年，終於完成了這棟玻璃茶室..＠@ 預計夏季的關西行會將這個特別展覽會納入行程～ 此篇先分享我找到的各路資訊！ 京都・フィレンツェ姉妹都市提携50周年記念 特別展覧会「吉岡徳仁 ガラスの茶室 – 光庵」 開催期間｜2015年4月9日（木）～2016年4月（未定） 時間｜9:00～17:00（16:30受付終了）無休 会場｜京都 将軍塚青龍殿 京都府京都市山科区厨子奥花鳥町28 入場料｜大人500円（450円）/中高生400円（300円）/小学生父兄同伴無料 （200円）/寺院団体（10名以上）400円 ※カッコの中は団体料金 主催｜青蓮院門跡 共催｜株式会社吉岡徳仁デザイン事務所 後援｜京都市 source: http://openers.jp/article/949745 http://ism.excite.co.jp/design/rid_E1306404819005/pid_2.html 將軍塚官網：http://shorenin.com/gokaicho/index.html 吉岡官網介紹：http://www.tokujin.com/news/ 展覧会のお知らせ 05 March 2015 京都・フィレンツェ姉妹都市提携50周年 特別展覧会 「吉岡徳仁 ガラスの茶室 - 光庵」 日本人の自然観に関心を抱いてきた吉岡徳仁は、エネルギーやオーラの ようなものを空間から知覚する、日本独自の自然に対する解釈とその空 間性に着目してきた。このような本質的な自然美の知覚化は、日本古来 から受け継がれてきた茶道における思想にも通底している。 「ガラスの茶室 - 光庵」は、2002年に構想された「透明な日本家屋」 の建築にはじまり、2011年に開催された第５４回ヴェネツィア ビエン ナーレ国際美術展 Glasstress 2011にて日本文化を象徴する茶室建築 プロジェクトとしてデザインが発表された。 2015年春、構想から５年の時を経て、京都・フィレンツェの姉妹都市提携 ５０周年を記念して、京都の重要文化財にも指定される天台宗青蓮院門跡 境内、将軍塚青龍殿の大舞台にて、世界で初めて本作品が完成を迎え、 披露されることとなった。 京都 将軍塚青龍殿は、標高220メートルの大舞台に建設され、京都市街 を一望することができる。青龍殿には日本三大不動の１つに数えられる 国宝 青不動明王が奉納されており、その三大不動の中でも藤原時代の 気品に満ちた平安仏画の最高傑作と賞賛される。 「光庵」の透明なガラスで構築された茶室という小宇宙的な空間から、 自然の要素を感知し、自然と一体化することで、感覚の中に存在する 日本の文化の真相を見る。 会期：2015年４月９日(木) ～ 2016年４月(未定) 場所：京都 将軍塚青龍殿 京都府京都市山科区厨子奥花鳥町２８ 主催：青蓮院門跡 共催：株式会社吉岡徳仁デザイン事務所 お問い合わせ先：株式会社吉岡徳仁デザイン事務所 東京都代官山町９-１ [email protected] / 03-5428-0830 2015.05.09 更新怎麼去的筆記. 地鐵「蹴上站」往指示走 30分...(依日本人寫的時間，應該是要走40-50分吧..) 2015.08.05 京都熱浪去不了筆記. 八月京都真的太熱，熱到我無法上山去看這個新作，尤其青蓮院門口巴士已經從去年(2014)起停駛...(從青蓮院下班的婆婆們說的...) 要上山就是得走路 or 搭taxi......... 最終決定年底or明年三月前再去。 2015.08.31 補充 力報介紹 ------------------------ ♥ 以上小小分享 ♥ ---------------------------- 歡迎有任何疑問、想討論什麼的都歡迎留言 or Mail 給麥菈菈：） - - - - - - - - - - - - - - - - - - - - - - - - - - - - ♥ 延伸閱讀 ♥ - - - - - - - - - - - - - - - - - - - - - - - - - - - - 【京都|和服】清水寺 花の絵姿 振袖和服初體驗 ♥♥ 【京都｜住宿】百萬遍 Hyakumaben cross (西雅酷十字漫本) 京都住宿好所在(お うちごはん きりん家 cafe&restaurant) 【奈良】租台腳踏車悠哉逛奈良吧！ 奈良レンタサイクル 太陽租車 (免押金/手續簡便) 【沖繩】 やちむんの里 讀谷山燒。ギャラリーきや囍屋。大嶺實清さん。體會一期一會的真諦♥ 喜歡這篇文章的話，請幫麥菈菈點個讚歐 ♥(✿ฺ´∀`✿ฺ)ﾉ ♥ ♥ 每個推薦&讚都是帶給麥菈菈持續分享的動力♥ ♥ MaiLala 在 Facebook! ♪~(♥ω♥ ) 更多文章在麥菈菈's Blogger (♥ω♥ ) ~♪

ordinary days

I picked up a few significant items from reading James B. Lewis’ article Beyond Sakoku: The Korean Envoy to Edo and the 1719 Diary of Shin Yu-han: Hatada Takashi supports my initial observation (inspired by reading Bayliss’ book) about Japanese-Korean relationship when, according to James B. Lewis, he remarks that ‘the Japanese view of Korea throughout most of the Tokugawa period was the antithesis of the twentieth century Japanese view, shaped as it was by the imperatives of imperialism and colonization;’ In the 16th and 17th century Korea was also a secluded country, cut off economically and diplomatically from the rest of the world, earning it the appellation of ‘Hermit Kingdom;’ The poverty of Tsushima Island in the postwar years following Hideyoshi’s failed attempts to conquer China in 1592-1598 was an important factor in opening up trade relations with Korea; The other factor was the need for an external recognition and legitimization of the authority of the bakufu over a newly unified country — a factor supported by Toby in his article (see below); Between 1607 and 1811 Korean envoys visited Japan 12 times and these visits, followed by trade activity, spurned record revenues for Japan’s economy due to the widespread manufacturing and sale of cultural products based on these visits; Protocol seemed to be equally imperative and impedimental in smoothing out relations while forgery of politically-sensitive documents was rampant; Korea’s cultural output was very popular among all classes of Japanese society and this sweeping cultural demand outweighed diplomatic achievements. The highlight of James B. Lewis’ article is the Appendix or A Translation of a Selection from Shin Yu-han’s Haeyurok: The Entry into Edo, and Comments on the Shōgun and his Retainers. This part is well worth reading as it offers rare first-hand insights into eighteenth century Japan. Shin Yu-han (or Sin Yuhan whom I’ve mentioned briefly when I talked about Jeong-Mi Lee’s article) took part in the 1719 diplomatic mission to Japan. He kept a diary entitled the Haeyurok in which he recorded in astute, critical and sometimes funny deftness all that he saw and experienced in his long travels throughout Japan. There is mundane stuff about official attire, banquets, and rigid schedule that had to be followed to an annoying precision. The most remarkable passages are his descriptions of meeting Yoshimune (the eight shogun, 1684-1751) and his interpretive take on Japanese hierarchical, hereditary system of leadership. I would like to render below some of the most informative and exciting excerpts from Shin Yu-han’s diary. The translation was done by James B. Lewis and I reproduce it as it appears in the original: Yoshimune’s character is dauntless, superior and wise, and this year, he is thirty-five years old. He is of strudy spirit and his (sic) a diginified bearing. He is a lover of the martial arts but finds no joy in literature. He respects economy and rejects extravagance. Ordinarily he says, “Japanese think highly of Korean letters. But the style is unique for each. Although we study it, since we cannot become skillful, for us, it is best to write in Japanese. When the Korean ambassador comes to Japan, there are ceremonies to display our military might and to provide music, but these have no meaning, either. The military is the way to defend ourselves, but if they see it and it scares them, we lose the meaning of our desire for contact, or if they despise it we have not achieved out (sic) scheme of displaying force. When it comes to musical skills, we have our mutual customs. Why should foreign music gladden the ear; what is the purpose of this ceremony? In the way of friendly relations, value lies in sincerity. They are men from a faraway land, do not delay them. We must see them home pleased. We shall pare away and remove all extreme rhetorical flourishes and details,” and so forth. When practicing governance, he puts honesty and humility first. He aids the poor and reduces their taxes. Those who commit capital crimes have their noses severed instead of being executed. All sing his praises. When one of his minsters entered his presence dressed in brocades, Yoshimune immediately asked him the cost of the gown, and said, “Even the cotton robe I have on is sufficient to cover the body.” Thereafter it is said that not one of his ministers wore brocades. …the Hayashi house has presided over letters in Japan. Generally speaking, all those who practice literature with the state as their patron, come from this house. Those who have been recommended as students and draw a salary are several tens of people. However, when viewed, the (product) is clumsy and simple and does not succeed (in having) a style. Since all Japanese offices are hereditary, even if there is a scholar of high caliber and profound learning, without studying under Nobuatsu [Hayashi], he will not find a position. The situation is laughable. The rules which were brought at daybreak, were not only written in Japanese kana, but were also written in grass writing and not at all clear. According to the magistrate, Amenomori Akira was bed-ridden with illness and there was no one who could interpret the document, no one who could translate it into Chinese. The envoys said that with unclear rules of protocol, they could not present the communication. They dispatched a fast messenger to summon Matsuura Tadashi, but he said it would be difficult to write it on the spur of the moment and declined. Japanese literature is, in the main, written carelessly, is blurred, muddled, and unskillfully copied. Accordingly, everyone expressed disapproval. Before I move on to the next article, I would like to point out that James B. Lewis wrote a book entitled Frontier Contact Between Choson Korea and Tokugawa Japan which, from what I can tell, has a richness of complementary information regarding the same subject matter described above, complete with demographic statistics, pictures and other interesting details related to the Korean envoys to Japan in the early modern era. That book is in my possession and I hope to read it one day, if not in its entirety, then at least a couple of chapters that could add some new information to the topic of early Korean-Japanese contact. The second article that I want to talk about is Ronald P. Toby’s Carnival of the Aliens - Korean Embassies in Edo-Period Art and Popular Culture. Complementing the topic of Korean ambassadorial visits to Japan, this compelling essay contains, to a large extent, meticulous art criticism in reference to the many pictorial representations of Korean processions. Toby looks at the historical origins of these paintings but, mainly, he details the color composition and visual arrangement of elements contained in them, which are of interest not only to the art scholar but also function as clues to the assortment of commendatory attitudes toward Korean envoys prevalent among the Japanese people. Among the detailed exploration of such artistic products is Hanegawa Tōei’s Chōsenjin raichō zu which I have attached at the beginning of this review. This and other similar artistic depictions and representations of Edo-period Korean envoys (in the form of ema, byōbu-e, and emaki) were a successful source for financial investment and national trade. As Toby mentions, The depiction of embassies, particularly Korean ones, by the turn of the eighteenth century had become a major thematic genre in every medium of Japanese art. Not only did courtiers, the bakufu, and daimyo commission paintings to record the embassies, but artists and print shops churned out dozens of versions of prints and pamphlets with Korean embassies as their subjects, suggesting an eager and ready market. However, for me, the most interesting item in Toby’s essay is his exploration of Tōjin gyōretsu (foreign parades) in which participants put together Chōsen yama (Korean floats) and paraded in the streets masquerading as Korean envoys. The earliest recorded incidence of this kind of matsuri (festival) took place in 1647. For this historical occasion hundreds of participants adorned Korean attire and their floats sported Nishijin silks, already the finest in all Japan [and] were decorated lavishly with dragons and phoenixes, lions and unicorns, all embroidered and appliquéd in gold thread. The most astounding aspect of these festivals was the ability of the common folk to gain the viewership of the shogun himself, something that not even samurai of higher social rank could obtain easily. As a result, members of the lower class were given the rare opportunity to escape the rigid strictures of Edo-period social division and to assert equality and even moral superiority over members of higher status. In the Meiji period, these festivals were discontinued because they were seen as remnants and reminders of the Tokugawa Shogunate and its link to a past where peasants could step outside their social class. The historical importance of Korean culture on the effects and development of Japanese identity (with all the complexities this notion has to offer) cannot be underestimated or forgotten (as various Japanese revisionist scholars of extreme nationalistic persuasion have been attempting to do for some time). The last lines of Toby’s article resonate strongly with me: Korean embassies had become part of the fabric of national consciousness, helping ordinary people articulate the very nature of their world, and their own place in it. Korean embassies, that is, had, by the Genroku period, become part of the universal vocabulary of contemporary Japanese art and popular culture, part of the landscape of the mind of artist, celebrant, and viewer alike. Works cited in this article: Lewis, James B. "„Beyond Sakoku: The Korean Envoy to Edo and the 1719 Diary of Shin Yu-han.”." Korea Journal 25 (1985): 22-41. Toby, Ronald P. "Carnival of the Aliens. Korean Embassies in Edo-Period Art and Popular Culture." Monumenta Nipponica (1986): 415-456. The pictures used here all come from Toby's article.

Alex Moshakis: Araki's pictures of trussed-up women in various states of undress – currently on show in London – explore the hidden eroticism beneath Japan's polite society

Enjoy a Summer of Culture in Doha, Qatar - Qatar offers the perfect stopover for visitors looking to experience this Middle Eastern gem.

Many of you have requested where I hired my kimono from, so here are the details of the shop! Yumeyakata offers a full range of kimonos, makeup, hair styling, and even photography on site.…

Kombini in Japan are awesome but only if you know what you’re looking for! Here's how to find what you need at a Japanese convenience store

◆ table of contents ・Women in Red Lamps – I loved the kind and single-minded Kei-san The first house that my family and I lived in when I was still young was located near the large wire gate …

Shirakawago from different vantage points 🌾 ⛰ 📷: @tomokotoamu---- 📍#Shirakawago, #Gifu.⁣⠀.⁣⠀.⁣⠀.⁣#JapanTravel #MyJapan #japangram #japanfan #ilovejapan #visitjapan #wanderlust #traveler #travelgoals #missingtravel #dreamingoftravel #nihon #giappone #japon #jepang #unesco #worldheritage #Japan #naturelovers #naturegood #beautifuldestinations

A travel guide that explores the charms of Kanagawa from all directions: From Yokohama to Kamakura, we introduce in detail Kanagawa's historic scenic spots and exquisite gourmet spots. We provide the best information for travel enthusiasts, history buffs, and foodies to experience Kanagawa's diverse charms and deep history. With this guide in hand, you will gain a deeper understanding of local culture and cuisine, and will have a richer and more satisfying travel experience. Discover hidden sights and local flavors, and fully enjoy the charm of Kanagawa.

In this exploration guide to Shirakawa-go Japan, my itinerary guides you in scheduling your time accurately based on different Japan tran...