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The afterlives of Ophelia in Japanese pop culture
Yukari Yoshihara

: Ophelia and East Asian Sensibilities’, in Kaara L. Peterson and Deanne Williams (eds) , The Afterlife of Ophelia (New York: Palgrave Macmillan, 2012), p. 80. 12 Bram Dijkstra , Idols of Perversity: Fantasies of Feminine Evil in Fin-de-Siècle Culture (New York: Oxford University Press, 1986), p. 42. 13

in Shakespeare and the supernatural
Chloe Porter

important for my study is what iconoclasm may tell us about early modern spectatorship. Fabio Rambelli and Eric Reinders, writing on iconoclasm in East Asia, view the destruction of images as a process with transformative implications for the iconoclast as much as for the destroyed object: The destruction of objects produces new meanings

in Making and unmaking in early modern English drama
Abstract only
Simon Ditchfield and Helen Smith

governments, ensured that questions of conversion, and of the nature of the true convert, occupied both church authorities and the popular imagination. The experience of taking Christianity to the New World, Africa, South-East Asia, China, and Japan not only forced missionaries to reflect on how conversion could be best achieved, but also – thanks to the tsunami of written and printed reports that flooded west

in Conversions