ions of the Japanese(Stanford, CA: Stanford University Press, 1996), 90.
16. Nancy Rosenberger, Gambling with Virtue: Japanese Women and the Search for Self in a Changing Nation (Honolulu: University of Hawaii Press, 2001).
17. See Mikiko Ashikari, “Urban Middle-Class Japanese Women and Their White Faces: Gender, Ideology, and Representation,” Ethos 31 (2003): 3 – 17; Miyako Inoue, Vicarious Language: Gender and Linguistic Modernity in Japan (Berkeley: University of California Press, 2006).
18. Chieko Irie Mulhern, “Japanese Harlequin Romances and Transcultural Woman’s Fiction,” Journal of Asian Studies 48 (1989): 50 – 70.
19. Iioka-san and Toyama-san are referred to with standard Japanese naming practices (last name + -san); Ken-san is referred to by the more familiar first name + -san.
20. Morimura Katsura, 12 no Kekkon (Twelve Marriages) (Tokyo: Kadokawa Bunko, 1975). Subsequent references to this work are cited parenthetically in the text. These and all other translations from Japanese sources are my own.
21. In the last case, the love, albeit true, is unreciprocated; this lover only has a happy ending because he finds a new true love, bringing into question the irreplaceability of true loves.
22. Tanabe Seiko, Iiyoru (Courtship) (1973; Tokyo: Bunshun Bunko, 1978).
23. See Harumi Befu, Hegemony of Homogeneity: An Anthropological Analysis of Nihonjinron(Melbourne: Trans Pacific Press, 2001); Kosaku Yoshino, Cultural Nationalism in Contemporary Japan: A Sociological Enquiry (New York: Routledge, 1992).
24. See Rosenberger, Gambling with Virtue.
25. Iiyoru is a verb that literally means “to come on to” or “to make advances to.”
26. Norikoo is Go’s pet name for Noriko, constructed by replacing the final 子 “ko,” a common ending for women’s names, with 公 “koo,” an honorific title for members of the nobility.
27. It may be that he is trying to get her to marry him, as well; throughout the last third of the novel, this issue is left ambiguous.
28. Tachihara Masaaki, Takiginoo (Firelight Noh) (Tokyo: Kadokawa Bunko, 1970).
29. Kövecses, Language of Love, 58.
30. Hiraiwa Yumie, Kekkon no Toki (Time for Marriage) (Tokyo: Kodansha Bunko, 1982). Subsequent references to this work are cited parenthetically in the text. For additional analysis of this narrative, see Shibamoto Smith, “From Hiren to Happî-Endo,” in Palmer and Occhi,Languages of Sentiment.
31. See Kövecses’s model of ideal love for American English: “I experience certain physiological effects: increase in body heat, increase in heart rate, blushing, and interference with accurate perception” (Kövecses, Language of Love, 58 – 59). Arguably, sweating hands serve as a marker of an increase in body heat.
32. An o-miai is an arranged meeting between a man and a woman with a view to prospective marriage.
33. By staring straight ahead, he is, significantly, not looking at Sayaka.
34. For a discussion of this speech form, see Janet S. (Shibamoto) Smith, “Women in charge:
Politeness and Directives in the Speech of Japanese Women,” Language in Society 21 (1992):59 – 82.
35. Mori Yoko, Kekkonshiki (Wedding) (Tokyo: Shincho Bunko, 1985).
36. Mori Yoko, Onnazakari (The Prime of Womanhood) (Tokyo: Kadokawa Bunko, 1986).
37. Koi does, of course, appear in the lexicalized term for lover, koibito (literally, “love” + “pers
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