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My main job in Japan was English teaching. I used to ask my students what they thought of places like Kabuki-cho, which is one of Tokyo's better known red-light areas. They would look embarassed and say that when walking through there they felt "dirty". I found this odd, considering that the average Japanese is self-described as being anti-religious, and most of them have no cultural training in Christian morals.
Additionally, when talking to my female friends (including my Fillipina roomate) who had Japanese husbands or boyfriends, the biggest complaint seemed to be the lack of sex or affection in the relationship. One of the women expressed the opinion that most Japanese men were impotent. A lot of news articles in the English press in Tokyo point to the general uptight attitude of the average Japanese toward matters of sex in general.
A lot of foreign men see Japan as a place where men's "needs" are dealt with in a "non-moralizing" fashion. Well, that's pretty true if you are dealing with any aspect of the prostitution industry, anywhere in the world. I can name a number of places in the US, mainly in Nevada, San Francisco, and West Hollywood, and any red light area of any major city, where a man on the make won't come into contact with a single moral admonishment when in pursuit of a good time.
One cultural difference that men find attractive about Japan is that women in Japan (and Asia in general) are brought up to cater to men, at least on the surface. Japanese women find North American and European men attractive because these men were raised in a culture where they were taught that ladies should be treated with kid gloves. In addition, Japanese women, unlike their Korean counterparts, don't really care that much about looks. It's no accident that Japanese women and Western men find each other charming.
The Confucian system puts men over women. Consequently, sex is thought of as something that males shouldn't need to control - it's sort of treated in the same manner as passing gas - it's something that "can't be helped" (shoganai). Sex (for men, at least) is looked upon as a bodily function - it certainly is not attached to romance as it is in the West. So, if unromantic, casual, no strings, mechanical sex is your thing, Japan (and Asia) is the place for you.
This domination by males explains in part the wealth of graphic sex in the Japanese media. A number of American and other foreign men that I worked with complained that the average Japanese male's ideas about sex were "so 6th grade". Most of the sexually explicit material I have seen in the media there certainly does point to a low level of maturity on the part of the creators and their audience.
The idea of "needs" is not extended to women. Nowhere on the planet is prostitution a profession that is considered honorable, nor is a woman who "sleeps around". Japanese women still go to plastic surgeons to have their hymen repaired before marriage, so they can become "virgins" once again.
Clemens and his bretheren see nothing wrong with double standards, as long as it suits their needs, or as Dr. Phil would say "If it ain't broke, don't fix it". The tone of this book is a couple of frat boys out on the town, living it up, giving tips on where to find girls that put out. And that's all well and good, because this is a guide to prostitution in Tokyo, nothing more.
The problem with this book is that it takes a small aspect of the entire Japanese picture and pretends that that's what Japan is all about. Well, imagine being a visitor to the US, and spending 90% of your time in places like Las Vegas and Castro Street, or a local strip club. Is that what America is all about? Hardly.
Having been a bar hostess (for a short time) in Tokyo, and having shared a house with a SE Asian bar hostess (whose Japanese visa was obtained by her Yakuza friends), I am somewhat familiar with certain aspects of Japanese "nightlife". If you want a truer look at what goes on in a hostess bar, better to get "Butterflies of the Night", by Lisa Louis.
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Things were going fine until Margie's best friend called six weeks later to say that Sean Paul was on television in a show called America's Most Wanted. But they said his name was Paul Steven Mack. He was being sought for the 19 February, 1987 rape and murder of Karen Winslett. He was also under investigation in connection with the disappearance and murder of his secretary, Annette Huddle. The nineteen-year-old had disappeared on 8 July. She was found floating in the river on 11 July.
This book will keep you on the edge of your seat. It is extremely well written. I highly recommend. It will make any single woman stop and carefully evaluate her life before going out on a date!
Tainted Roses: A True Story of Murder, Mystery and Dangerous Love is the story of how Danielsen learned that the man she fell in love with and married was a dangerous killer.
After she recognized her new husband on TV's "America's Most Wanted," Danielsen hired a private detective. Little by little, the detective and Danielsen uncovered the shocking truth about her husband and began untangling his cunning web of lies. The man she knew as Sean Paul Lanier was really someone named Paul Mack, who had a long history of fraud and violence, and was wanted for rape and murder. He'd also been married seven times before.
As pressure against Lanier/Mack intensified, he threatened Danielsen and her children, at one point having friends of his kidnap the children overnight. He also drugged and raped Danielsen. Despite the danger, she helped the police trap and capture him.
Although Lanier/Mack repeatedly called Danielsen from jail, and had his friends stalk her, she testified against him at his trial. The police department has praised her courage in helping bring her former husband to justice.
Danielsen describes how she fell in love with Lanier/Mack, and the emotional and financial struggle it took to free herself. She now works with other women, helping them find the strength to leave dangerous relationships. Because of continuing threats, she lives in an undisclosed location.
Tainted Roses is full of suspense, as Danielsen fights to save herself and her children. It's also the story of how one woman learned to trust herself and her instincts, growing and empowering herself in the process.
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Our only gripe is that this story is a bit like an Indy 500 run mostly under a yellow flag. It's slow to accelerate and toddles along in low gear for 2/3 the tale. The book publishing information was somewhat interesting but didn't really add to the pace of the mystery. Judging by the fact that it took us two weeks to finish what would normally take a couple of afternoons, just be ready for a watched pot that takes an awfully long time to come to a boil. We suspect Martini's fan club is right in "Listing" this one lower than most.
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Sangren criticizes overly schematic categorizations of spirits into the traditional tricohotomy gods, ghosts, and ancestors and questions the idea that the pantheons is modeled on an authoritarian central government (either the Kuomingtang dicatorship that ruled Taiwan at the time Sangred did his fieldwork or imperial Chinese governments that never had effective control of Taiwan before ceding the island to Japan in 1895). However, Sangred substitutes an equally a priori and rigidly schematic yin/yang contrasts to various phenomena and generalizes his structural analysis to all of China translating the terms Taiwanese used from Hokkien terms into Beijinghua "Mandarin" throughout. It is obvious that Sangren is far more interested in theorizing about a singular Chinese civilization than in observing and talking to the people he supposesdly was studying (Taiwanese). His work in general is long on theory, short on experience-near ethnography and individuals living in Taiwan.
The writer states that he wants to investigate how categories of thought are reproduced in Chinese institutions and how Chinese institutions reproduce categories of Chinese thought. He consciously rejects the old oppositions of "elite/folk", "text/ritual" or "great tradition/little tradition" saying that all these categories are found in each Chinese institution. He prefers to set up an objectivist perspective, though I am not sure that that is possible. In any case, Sangren then guides the reader through a discussion of the ritual construction of social space, dealing with folk religion, cults and pilgrimages associated with a particular geographic area, south of Taipei and connected ritual actions, bringing in a description of the economic and administrative systems as well. Further on, he connects the concept of yin and yang to ideas of order and disorder, then talks of orthodoxy and heterodoxy, pilgrimage, spirits and social identity. Finally there is a section on the social construction of power.
I admired this book because the author is widely read and does not hesitate to bring in examples from societies outside East Asia, (many anthropologists blinker themselves to one region, even though their training should promote the opposite). I found that the many theoretical issues taken up and points raised were useful for me in my work, though I am very far from a China specialist. I also admired the book because Sangren thinks broadly, makes many interesting connections, and constantly creates sparks that may light a fire in your own, private anthropological thought. If he didn't, ultimately, reach the goal that he aimed at, he came close, he created a book that should be of great interest to China experts and also to anyone interested in relating institutions and culture. This is not a book you can sit down and read for fun. It requires serious thought, but it is well worth your time. I feel it is a shame that such a book remains relatively unknown, while many lesser books attract more attention.
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That said, the book is fairly good at getting its point across. While the authors' stance on capitalism-vs-communism is clear, they generally let the facts speak for themselves and are evenhanded in their treatment of the opposing theories.
A good, introductory post-mortem of Soviet and early transitional Russian policy.
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In a very complex plot, almost shades of Clancy, we're quickly engrossed into the hunt for possible survivors of a 1942 blimp crash; a search for 16th century documents, possibly the journal of the explorer/pirate Francis Drake; the murder of the partner (and former {?} love interest) of the leading man, lawyer Sam Bogardus; and some other crimes and problems too numerous to recount. There's really not much lawyering happening, and sure, some of this winds up a little silly and improbable, but hey, it's mystery fiction. We thought the goings-on, climaxed by a very neat wrapping up of all the puzzles and murders, plus one totally unexpected revelation in the epilogue, were indeed quite entertaining. And the huge surprise ending left us aghast -- we cannot imagine many at all will be the slightest bit prepared for this icing on the cake!
In sum, a fine plot with quite a neat ending, with good story telling hurt somewhat by a few weak characters and/or some improbable action, gives Martini's first effort a passing grade, leaving us anxious to try his second outing and first of the Madriani set. Why not!
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If you want a good book, get Nicholas Bournoff's "Pink Samurai" instead.