Tokyo Boogie-woogie and D.T. Suzuki seeks to understand the tensions between competing cultures, generations, and beliefs in Japan during the years following World War II, through the lens of one of its best-known figures and one of its most forgotten. Daisetsu Teitaro Suzuki (D.T. Suzuki) was a prolific scholar and translator of Buddhism, Zen, and Chinese and Japanese philosophy and religious history. In the postwar years, he was a central figure in the introduction of Buddhism to the United States and other English-language countries, frequently traveling and speaking to this end. His works helped define much of these interpretations of ‘Eastern Religion’ in English, as well as shape views of modern Japanese Buddhism.

Against this famous figure, however, is a largely unknown or forgotten shape: Suzuki Alan Masaru. Alan was D.T. Suzuki’s adopted son and, though he remained within his father’s shadow, is mostly known as the lyricist of the iconic pop hit “Tokyo Boogie-woogie.” Perhaps due to his frequent scandals and the fraught nature of the relationship, Alan remains unmentioned and unstudied by scholars and historians. Yet by exploring the nature of the relationship between these two, Shoji Yamada digs into the conflicting memories and experiences of these generations in Japan.

The global spread of Buddhism is giving rise to new forms of religious complexity, both in the West and in Asia. This collection of essays examines the religious and cultural conversations that are occurring in this process from a diverse range of disciplinary, methodological, and literary perspectives, including philosophy, ethnography, history, and cultural studies.

The chapters in the first section explore the transmission of Buddhism to the West, ranging from the writings of one of its earliest western interpreters, the Wesleyan missionary R. Spence Hardy, to the globalization of Tibetan Buddhist reincarnation, to the development and practice of Buddhism within the American prison system. The concluding chapter of this section presents a case study of a Japanese Buddhist temple in Oregon that ultimately died out—an example of a transmission that failed.

The second section looks at the complex issues that arise in the translation of Buddhist terms, texts, and concepts from one language or cultural milieu to another. Two chapters examine the challenges confronted by those who translate Buddhist texts—one exploring the contemporary translation of Tibetan Buddhism, the second analyzing an exchange of poetry in medieval Japan. The other two chapters describe the translation of Buddhist ideas into new cultural domains in America, specifically film and sports.

The final section presents case studies in the transformation of Buddhism which is resulting from its new global interconnections. Topics include the role of women in transforming Buddhist patriarchy, Buddhist-Freudian dialogue in relationship to mourning, and the interplay between Buddhism and the environmental movement.

The book also includes images created by the noted artist Meridel Rubenstein which frame the individual chapters within a nonverbal exploration of the themes discussed.

In addition to the editors, contributors include Mark Blum, Mario D'Amato, Sue Darlington, Elizabeth Eastman, Connie Kassor, Tom Rohlich, Judith Snodgrass, Jane Stangl, and Karma Lekshe Tsomo.