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The Book of Tea is a brief but classic essay on tea drinking, its history, restorative powers, and rich connection to Japanese culture. Okakura felt that "Teaism" was at the very center of Japanese life and helped shape everything from art, aesthetics, and an appreciation for the ephemeral to architecture, design, gardens, and painting. In tea could be found one source of what Okakura felt was Japan's and, by extension, Asia's unique power to influence the world. Containing both a history of tea in Japan and lucid, wide-ranging comments on the schools of tea, Zen, Taoism, flower arranging, and the tea ceremony and its tea-masters, this book is deservedly a timeless classic and will be of interest to anyone interested in the Japanese arts and ways. Book jacket.
Kakuzo Okakura (1862-1919) was born in a Japan that had seen Commodore Perry but had not yet renounced the Shogunate. By the end of his life he had seen the Great War and Japan's first imperialistic military adventures in Korea and Manchuria that would culminate in the tragedy of the Second World War. The scion of Japanese aristocracy, Okakura chose to spend the latter half of his life as an expatriate living in Boston, Massachusetts, where he befriended the Brahmins of that city. Written in the early 1900's for an American audience, The Book of Tea eloquently introduced the Boston bluebloods to an idealized vision of Japan, the Japan of cherry blossoms, kakemono, and Chanoyu, the Tea Ceremony. Reading The Book of Tea, one realizes that Okakura was not "selling" Japan to the West. The Book of Tea does not engage in any lacquer-box hucksterism. Rather, the book is Okakura's paean to and his lament for a Japan of the virtues that was all-too-rapidly being consumed by Occidentally-intoxicated militarists and industrialists. The Book of Tea was written to banish the soot-stained chrysanthemums of Okakura's deepest nightmares.
The Book of Tea discusses the impact of "Teaism" on all aspects of Japanese culture and life. Kakuzo elaborates on the relationship between tea ceremony and Zen and Taoism. He also talks about the tea masters and their contribution to the tea ceremony. Kakuzo spoke English from an early age, and so was able to make his writings accessible to the Western mind.
This exploration of the Japanese tea ceremony is “a fascinating exposition of Japanese culture and the country’s relationship to the west” (The Guardian). Written in 1906 by “a pivotal figure in trying to make sense out of the clash between Western innovation in Japan and Oriental tradition . . . [The Book of Tea] “presents a unified concept of life, art and nature [and explores] topics related to tea appreciation, including Zen, flower arranging and Taoism” (The Japan Times). The Book of Tea captivated poets including T. S. Eliot and Ezra Pound, and illustrates how the philosophy of Teaism raises tea above the status of mere beverage to cultural touchstone, melding ethics and religion, simplicity and egalitarianism, nature and humanity. It is a way of life and a path toward enlightenment that has stood the test of time over centuries.
Born in Yokohama, Okakura learned English while attending a school operated by Christian missionary. At 15, he entered Tokyo Imperial University. In 1889, Okakura co-founded the periodical Kokka. In 1887 he was one of the principal founders of the Tokyo School of Fine Arts, and a year later became its head. Later, he also founded the Japan Art Institute. He was invited to the Museum of Fine Arts, Boston in 1904 and became the first head of the Asian art division in 1910.Okakura was a high-profile urbanite who had an international sense of self. In the Meiji period he was the first dean of the Tokyo Fine Arts School. He wrote all of his main works in English. Okakura researched Japan's tradit...
This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. We have represented this book in the same form as it was first published. Hence any marks seen are left intentionally to preserve its true nature.
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The book weaves through an intricate tapestry of ideas relating to pan-Asianism, nationalism, cosmopolitanism, and friendship, and positions the early modernist tensions of the period within—and against—the spectre of a unified Asia that concealed considerable political differences. The book draws on pan-Asian works such as The Ideals of the East and The Awakening of the East, in counterpoint to Tagore's radical Nationalism. The book, offering new insights into the ways in which the Orient travelled within and beyond Asia stimulated by emergent modes of vernacular cosmopolitanism, will appeal to students and scholars of cultural studies, South Asian postcolonial literature, literary theory, and performance studies, as well as general readers.