The Reborn Landlord Lady

See how Gao Gan trained to become a landlady See how an illegitimate daughter cultivates to become a bookworm "With space in hand, you can cultivate your fields, and you can gain wisdom from trading with the system." Demonic spirits are not scary. What's scary is the fake benefactor who promises to help you with a smile The woman she had been grateful to for so many years was the devil who had killed them both ... In the end, it was all because she was the daughter of the third child who failed to ascend to the throne ... She is the so-called crystal of love of the failed product I've tasted all the pain and suffering I can imagine To start over again, she thought, it's hard to be a good person, but it's easier to learn to be a bad person ... The System was right next to her, but she was the top student in the academy. She was the unbefitting one ...

The Women's Land Army was the forgotten victory of the Second World War. While troops fought on the front line, a battalion of young women joined up to take their place as agricultural workers. Despite many of them coming from urban backgrounds, these fearless, cheerful girls learnt how to look after farm land, operate and repair machinery, rear and manage farm animals, harvest crops and provide the work force that was badly needed in the years of the war. Back-breaking work such as thinning crops, continuous hoeing and digging made way for disgusting tasks such as rat-killing. Yet despite it all, the land girls were exuberant, fun-loving and hard-working, and became known for their articulate, feisty, humorous and modest attitude. It therefore comes as no surprise that despite hostility and teasing at the beginning, these robust farm workers won the hearts of the nation, and at the disbandment of the Land Army in the 1950s, the farming community were forced to eat their words. With delightful photographs documenting the camaraderie of the Land Army and real-life memories from those who joined, this nostalgic look at one of the real success stories of the Second World War will make modern women stand proud of what their grandmothers achieved in an era before our own.

Uncovering hidden histories, this book focuses on Korean Buddhist nuns and laywomen from the fourth century to the present. Today, South Korea's Buddhist nuns have a thriving monastic community under their own control, and they are well known as meditation teachers and social service providers. However, little is known of the women who preceded them. Using primary sources to reveal that which has been lost, forgotten, or willfully ignored, this work reveals various figures, milieux, and activities of female adherents, clerical and lay. Contributors consider examples from the early days of Buddhism in Korea during the Three Kingdoms and Unified Silla periods (first millennium CE); the Koryŏ period (982–1392), when Buddhism flourished as the state religion; the Chosŏn period (1392–1910), when Buddhism was actively suppressed by the Neo-Confucian Court; and the contemporary resurgence of female monasticism that began in the latter part of the twentieth century.

An examination—through manuscripts preserved from the seventeenth century to the present—of the historical sensibilities and mindset of rural southern Thailand.

"A revised and expanded edition of this seminal history of the origins of the Guadalupe apparitions"--Provided by publisher.

Over the past century, women artists and writers have expressed diverse creative responses to the landscape of the Southwest. The Desert Is No Lady provides a cross-cultureal perspective on women by examining Anglo, Hispanic, and Native American women's artistic expressions and the effect of their art in defining the southwestern landscape. The Desert Is No Lady has been made into a motion picture of the same title by Women Make movies, New York, NY "A beautifully crafted book. . . . Although it varies in intensity, the response of women to the environment is virtually always different from the male frontiersman's view of the land as inanimate, boundless, conquerable and controllable." ÑPolly Wells Kaufman in Women's Review of Books "A powerful masterpiece." ÑEve Gruntfest in The Professional Geographer

Buddhists across Asia have often aspired to die with a clear and focused mind, as the historical Buddha himself is said to have done. This book explores how the ideal of dying with right mindfulness was appropriated, disseminated, and transformed in premodern Japan, focusing on the late tenth through early fourteenth centuries. By concentrating one’s thoughts on the Buddha in one’s last moments, it was said even an ignorant and sinful person could escape the cycle of deluded rebirth and achieve birth in a buddha’s pure land, where liberation would be assured. Conversely, the slightest mental distraction at that final juncture could send even a devout practitioner tumbling down into the hells or other miserable rebirth realms. The ideal of mindful death thus generated both hope and anxiety and created a demand for ritual specialists who could act as religious guides at the deathbed. Buddhist death management in Japan has been studied chiefly from the standpoint of funerals and mortuary rites. Right Thoughts at the Last Moment investigates a largely untold side of that story: how early medieval Japanese prepared for death, and how desire for ritual assistance in one’s last hours contributed to Buddhist preeminence in death-related matters. It represents the first book-length study in a Western language to examine how the Buddhist ideal of mindful death was appropriated in a specific historical context. Practice for one’s last hours occupied the intersections of multiple, often disparate approaches that Buddhism offered for coping with death. Because they crossed sectarian lines and eventually permeated all social levels, deathbed practices afford insights into broader issues in medieval Japanese religion, including intellectual developments, devotional practices, pollution concerns, ritual performance, and divisions of labor among religious professionals. They also allow us to see beyond the categories of “old” versus “new” Buddhism, or establishment Buddhism versus marginal heterodoxies, which have characterized much scholarship to date. Enlivened by cogent examples, this study draws on a wealth of sources including ritual instructions, hagiographies, doctrinal writings, didactic tales, courtier diaries, historical records, letters, and relevant art historical material to explore the interplay of doctrinal ideals and on-the-ground practice.

A comprehensive history of women in Japanese religious traditions Scholars have widely acknowledged the persistent ambivalence with which the Japanese religious traditions treat women. Much existing scholarship depicts Japan’s religious traditions as mere means of oppression. But this view raises a question: How have ambivalent and even misogynistic religious discourses on gender still come to inspire devotion and emulation among women? In Women in Japanese Religions, Barbara R. Ambros examines the roles that women have played in the religions of Japan. An important corrective to more common male-centered narratives of Japanese religious history, this text presents a synthetic long view of Japanese religions from a distinct angle that has typically been discounted in standard survey accounts of Japanese religions. Drawing on a diverse collection of writings by and about women, Ambros argues that ambivalent religious discourses in Japan have not simply subordinated women but also given them religious resources to pursue their own interests and agendas. Comprising nine chapters organized chronologically, the book begins with the archeological evidence of fertility cults and the early shamanic ruler Himiko in prehistoric Japan and ends with an examination of the influence of feminism and demographic changes on religious practices during the “lost decades” of the post-1990 era. By viewing Japanese religious history through the eyes of women, Women in Japanese Religions presents a new narrative that offers strikingly different vistas of Japan’s pluralistic traditions than the received accounts that foreground male religious figures and male-dominated institutions.