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Bones of Contention: Animals and Religion in Contemporary Japan by Barbara R. Ambros (review)

Bones of Contention: Animals and Religion in Contemporary Japan by Barbara R. Ambros (review) cific to our own culture" (p. 10). This book, however, occasionally exhibits the deleterious tendency Dessi means to guard against. This is evident in the very choice of issues upon which he places emphasis and the terms of whose debates have been largely determined by Euro-American standards and institutions. For example, the ecological concerns addressed in the book have less to do with specifically Japanese cases of environmental disaster (e.g., Ashio, Minamata) and rather adopt an ecological discourse shaped within a Euro-American context. Dessi's discussion of such issues therefore presumes certain "global" standards or familiar cultural patterns specific to liberal democratic society, emerging out of a Euro-American context. Consequently, Dessi's analyses recapitulate rather than critically analyze the pattern in which Japanese religious institutions either conform to or deviate from prevailing Euro-American values. Therefore, Japanese religions are cast as uniquely struggling with such issues. In light of this matter, how might Dessi's primarily English-language readers learn to relativize their own cultural patterns? On a related note, Dessi's examination of Japanese religious institutions outside Japan is limited to institutions in North America. Given the author's stated aims, as well as his broad knowledge and skill for research, one would like http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png The Journal of Japanese Studies Society for Japanese Studies

Bones of Contention: Animals and Religion in Contemporary Japan by Barbara R. Ambros (review)

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Publisher
Society for Japanese Studies
Copyright
Copyright © Society for Japanese Studies.
ISSN
1549-4721
Publisher site
See Article on Publisher Site

Abstract

cific to our own culture" (p. 10). This book, however, occasionally exhibits the deleterious tendency Dessi means to guard against. This is evident in the very choice of issues upon which he places emphasis and the terms of whose debates have been largely determined by Euro-American standards and institutions. For example, the ecological concerns addressed in the book have less to do with specifically Japanese cases of environmental disaster (e.g., Ashio, Minamata) and rather adopt an ecological discourse shaped within a Euro-American context. Dessi's discussion of such issues therefore presumes certain "global" standards or familiar cultural patterns specific to liberal democratic society, emerging out of a Euro-American context. Consequently, Dessi's analyses recapitulate rather than critically analyze the pattern in which Japanese religious institutions either conform to or deviate from prevailing Euro-American values. Therefore, Japanese religions are cast as uniquely struggling with such issues. In light of this matter, how might Dessi's primarily English-language readers learn to relativize their own cultural patterns? On a related note, Dessi's examination of Japanese religious institutions outside Japan is limited to institutions in North America. Given the author's stated aims, as well as his broad knowledge and skill for research, one would like

Journal

The Journal of Japanese StudiesSociety for Japanese Studies

Published: Jul 19, 2014

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