This article uses same-sex marriage litigation currently before the courts in Japan as a vehicle for showing how a particular form of lawsuit—the claim for damages against the state for tortious legislative inaction—has become one of the leading tools for constitutional litigation in Japan.

This paper critically investigates the photographic representation of the US military presence in 1960s-80s Korea by Kuwabara Shisei (1936-), one of the most eminent Japanese photojournalists who has worked in Korea since 1964. The paper specifically discusses a collection of images of the United States Forces Korea (USFK) in his 1986 photobook Kankoku gen'ei (Korea 1964-86) which features the most comprehensive work he produced in Korea. Through close visual analysis and examination of the pictorial narrative that Kuwabara presents throughout the collection of USFK images in the photobook, the paper explores how Kuwabara's images tap into the different kinds of Cold War imaginaries from the existing visual iteration of the USFK in more widely circulating mass media, novels, and movies in Korea at the time. In addition, it underscores USFK images of Kuwabara as his staunch statement against the global presence of the US military. Kuwabara crafts his argument with the hindsight of a Japanese veteran photojournalist who had gained keen insight into the global American military base network through his experiences in Japan, Vietnam, and Cambodia during the 1960s and 1970s. Overall, through close analysis of Kuwabara's photographs, the paper sheds light on the value of looking at photographic representations of the US military for building an understanding of cultural implication of the US military presence in Cold War Korea.

An extraordinary photograph by well-known modernist photographer Horino Masao depicting schoolgirls parading in gas masks through the Ginza in 1936 launched me into this project. That is why it sits on the cover of my book (Fig 1). The questions this image elicited, particularly the ambivalent symbolism of the gas mask as a technological instrument of protection and a grotesque fetish of monstrous transformation, sent me on a journey of curiosity that revealed a wide-ranging air defense (bōkū) movement permeating every aspect of Japanese culture from the 1930s through the end of the war. The Japanese government, along with many businesses, utilized rich and creative marketing campaigns to sell, engage, and prepare the public for the possibility of war from the air. And while I found the expected patriotic posters illustrating how model citizens should prepare their homes and bodies, and the propaganda pieces warning of the horrors that could come if lights were not properly blackened out during an air raid, I also discovered a surprising assortment of aestheticized imagery, some even humorous, that went far beyond this usual wartime patriotic fare. The volume of production was staggering. I began to see the widespread creative investment in communicating air defense to the Japanese people.

This introduction to the special issue on food charity, religion, and care in Vietnam compares grassroots philanthropy in Vietnam with broader trends toward religious humanitarianism happening across Asia. The co-editors of the special issue examine why food charity has become popular in urban areas like Ho Chi Minh City by exploring how food holds spiritual, moral significance for both donors and recipients. This survey illuminates how grassroots philanthropy in Vietnam can offer a comparative study for spirituality, ethics, and food practices across Asia, as well as religious humanitarian- ism globally.

This study explores the preparation of food for charitable distribution by Buddhists in Ho Chi Minh City (HCMC) (Vietnam). Most of those involved in cooking for charity are women. This article shows that HCMC women perceive cooking for charity as an extension of household cooking. Food charity transforms the household duty of cooking into a charitable practice that benefits the wider society. Vietnamese media focuses on this feminine aspect of food charity, portraying it as an act of kindness that increases communal solidarity during adversities such as the Covid-19 pandemic, similar to women's kitchen work in sustaining their families.

This article draws on fieldwork among patients pursuing healing using macrobiotic diets at a Buddhist temple clinic not far from Ho Chi Minh City, Vietnam. It examines the (re-)emergence of macrobiotic diets as a movement for “nurturing life” (duõng sinh) in modeern Vietnam. By examining the use of macrobiotic diets among this temple's patients and followers, the article unravels popular discourses of food and health, and their intertwining relationships with conceptions of chronic diseases in contemporary Vietnamese society. The popularity of this temple as an alternative therapeutic centre for people with chronic conditions also sheds light on notions of illness, healing processes, and religious beliefs. The rise of macrobiotics as an alternative diet and lifestyle reveals people's uncertainties and mistrust amid many prevalent problems in contemporary Vietnam, such as food safety concerns. Altogether, “nurturing life” activities offer strategies for individuals to adapt to a rapidly changing social context.

In this article, I use Emile Durkheim ’s theory of “social facts” to examine Buddhist charity movements in Vietnam. Durkheim defines social facts as the beliefs and customs required to belong in a community. I use Durkheim's theory to analyze how volunteer groups develop Buddhist cosmologies with distinct social facts about human subjectivity, ethics, and karma. My study traces how social facts cause different programming outcomes like decisions to serve meat-based or vegetarian meals among food charities. My findings are significant among studies of religious humanitarianism for suggesting that grassroots movements spread through heterogeneous values and cosmologies, even within a shared tradition.

The papers in this special issue have highlighted new perspectives on food charity activities, as well as notions of food and ethics in contemporary Vietnam. As Vietnam is rapidly changing, food-related activities are dynamic phenomena that reflect the social, moral, and economic changes unfolding in society. However, ethnographic research on food culture in Vietnam published in English has been scarce. This epilogue provides a few exploratory insights into interesting social phenomena in recent years that exemplify the shifting landscape of cuisine and food ethics in modern Vietnam.